Tanya, Part I; Likkutei Amarim 12:10

Hook

Imagine the rich, golden hue of saffron, not just a spice for our culinary delights, but a metaphor for the soul's journey in Sephardi and Mizrahi thought: deeply embedded, subtly vibrant, adding profound color and aroma to every facet of life, even in the constant, quiet struggle to refine oneself. It's the daily, often unseen, effort to elevate the mundane, to infuse the ordinary with the sacred, like a thread of gold woven through a tapestry of ancient wisdom and vibrant living.

Context

Place: From Iberia's Shores to the Sun-Drenched East

Our journey through Sephardi and Mizrahi heritage spans an immense geographical and cultural tapestry. From the sun-drenched plains of medieval Spain and Portugal, where a Golden Age of intellectual and spiritual flourishing blossomed, to the bustling souks of Morocco, the ancient lands of Yemen, the vibrant communities of Iraq (Babylon), Syria, Persia (Iran), Turkey, and the Levant, Jewish life thrived and adapted, creating a mosaic of unique customs and profound scholarship. Each region, while connected by shared Halakhic principles and a love for Zion, developed its own distinct flavor, influenced by the surrounding cultures yet deeply rooted in Jewish tradition. The Sephardic hakhmei (sages) of Spain, such as the Rambam (Maimonides) and Rabbi Judah Halevi, left an indelible mark on Jewish philosophy, law, and poetry, their works becoming cornerstones of Jewish thought worldwide. Following the Expulsion from Spain in 1492, these communities dispersed across the Ottoman Empire, North Africa, and later to the Americas, bringing their rich traditions with them and further enriching the local Jewish communities they encountered.

In the lands of the East, often referred to as Mizrahi, communities had existed for millennia, tracing their lineage back to the Babylonian exile. Think of the Geonim who shaped Jewish law from Sura and Pumbedita, the profound mystical traditions of Yemen, the vibrant intellectual life of Baghdad, and the ancient Jewish presence in Persia. These communities, too, cultivated their unique legal interpretations (pesakim), liturgical melodies (piyutim), and social customs (minhagim) that reflected their specific historical and cultural contexts. The term "Mizrahi" encompasses a vast array of distinct groups—Yemenite (Teimani), Iraqi (Babli), Persian (Parsi), Syrian (Halabi), Moroccan, Tunisian, Algerian, Turkish, Kurdish, Georgian, and many more—each contributing their distinct threads to the grand tapestry of Jewish life. What unites them is a shared historical trajectory, often outside of the dominant Ashkenazi experience in Europe, and a deep, continuous connection to the land of Israel and its spiritual heritage. This rich diversity is not a weakness but a profound strength, reflecting the multifaceted wisdom of the Jewish people.

Era: A Continuous Legacy from Geonim to Modern Day

The era we celebrate is not a single epoch but a continuous flow, stretching from the post-Talmudic period of the Geonim (6th-11th centuries CE), who shaped Jewish law from the great academies of Babylonia, through the Golden Age of Spain (10th-15th centuries), the subsequent diaspora and establishment of new centers of learning in the Ottoman Empire and North Africa (16th-19th centuries), and right up to the modern day. This continuous legacy means that the traditions, interpretations, and spiritual insights we explore are not frozen in time but have evolved and adapted, always maintaining their core essence while responding to new challenges and opportunities. The works of the Rishonim (early commentators, c. 1000-1500 CE) like Maimonides and Nachmanides, and the Acharonim (later commentators, c. 1500-present) such as Rabbi Yosef Caro (author of the Shulchan Aruch), Rabbi Haim Yosef David Azulai (the Chida), and Rabbi Yosef Chaim of Baghdad (the Ben Ish Hai), form the bedrock of Sephardi and Mizrahi Halakha and thought. These sages were not only legalists but also profound philosophers, mystics, and poets, weaving together Halakha, Aggadah, Musar, and Kabbalah into a holistic spiritual path. Their teachings continue to guide and inspire communities across the globe, demonstrating an unbroken chain of tradition that has navigated centuries of change, persecution, and renewal.

Community: A Tapestry of Living, Breathing Tradition

The communities are vibrant, living entities, not just historical footnotes. They are families gathered around Shabbat tables, synagogue congregations singing ancient melodies, scholars delving into classical texts, and educators passing on traditions to the next generation. From the ancient Jewish quarter of the Old City of Jerusalem, where diverse Sephardi and Mizrahi communities have coexisted for centuries, to the bustling synagogues of Brooklyn, London, Paris, and Los Angeles, these traditions are actively practiced and celebrated. Whether it's the intricate piyutim sung in Syrian synagogues, the unique nusach (liturgical melody) of Yemenite prayers, the rigorous Halakhic scholarship of Moroccan rabbis, or the mystical insights shared in a Baghdadi Beit Midrash, the community is the vessel through which this heritage endures. There is a profound emphasis on Kavod HaRav (respect for one's teacher), Kibbud Av Va'Em (honoring parents), and Ahavat Yisrael (love for fellow Jews), all interwoven with a deep reverence for Torah and mitzvot. The community fosters a sense of belonging, shared purpose, and collective spiritual striving, where individual growth is seen as contributing to the collective elevation of the entire Jewish people. This communal aspect is vital to understanding how spiritual concepts, like the benoni from the text, are not just abstract ideas but lived realities, nurtured and supported within the fabric of family and congregational life. The strength of these communities lies in their resilience, their ability to preserve ancient customs, and their unwavering commitment to transmitting their heritage, often in the face of significant challenges and displacements.

Text Snapshot

The text defines the "benoni" – the intermediate person – not as one without an evil inclination, but one who never allows it to manifest in sin. Through conscious effort, especially during prayer, they bind their intellect to God, arousing love and subduing negative desires. Even when desires reawaken after prayer, their intellect reigns, preventing action, speech, or willing thought of transgression. Like Joseph, they actively choose kindness, repaying wrongs with favors, demonstrating a constant, internal battle won by the will.

Minhag/Melody

The Sephardi/Mizrahi Path of Musar and Hitbonenut: Cultivating the Benoni

While the provided text, Tanya, is a foundational work of Chabad Hasidism, an Ashkenazi spiritual movement, its profound exploration of the benoni – the intermediate person who masterfully controls their inner world – resonates deeply with the rich traditions of Musar and Hitbonenut (contemplation) found throughout Sephardi and Mizrahi communities. These traditions, though distinct in their origins and expressions, share a common goal: the refinement of the soul, the cultivation of ethical character, and the constant striving for spiritual elevation through self-awareness and conscious effort. It's about taking the theoretical framework of the benoni's struggle and imbuing it with practical, lived application, much like a master artisan carefully shaping clay into a vessel of beauty and utility.

The Tanya describes the benoni as one whose evil inclination (yetzer hara) is present but never allowed to translate into action, speech, or even willing thought of sin. The intellect, particularly in moments of prayer and contemplation, asserts its supremacy over the heart's desires. This concept of the intellect ruling the emotions, and the continuous internal struggle for spiritual mastery, is a cornerstone of classical Sephardi thought, particularly influenced by the philosophical and ethical works of the Rishonim.

The Legacy of Maimonides and De'ot

Perhaps the most towering figure in Sephardi thought, Rabbi Moshe ben Maimon (Maimonides, the Rambam), laid much of the groundwork for this approach in his Mishneh Torah, particularly the Hilkhot De'ot (Laws of Ethical Dispositions). Maimonides emphasizes the importance of cultivating the "middle path" (derekh ha-beinonit) – a balanced approach to character traits, avoiding extremes. While his beinoni is different from the Tanya's (Maimonides' beinoni is one whose good deeds equal their bad, whereas Tanya's benoni never sins), the underlying principle of conscious self-mastery is powerfully present. Maimonides argues that just as one trains their body, so too must one train their soul to develop virtuous traits and overcome negative ones. This is not a passive process but an active, intellectual, and volitional engagement with one's inner world. The Rambam's philosophical approach, deeply influenced by Greek and Islamic philosophy but thoroughly integrated into Jewish thought, stresses the supremacy of the intellect in guiding human behavior towards perfection and devekut (cleaving to God). For the Rambam, true wisdom (intellect) naturally leads to ethical action and the subjugation of base desires. This aligns with the Tanya's assertion that "the brain rules over the heart," a principle Maimonides would wholeheartedly endorse.

Rabbi Bahya ibn Paquda's Chovot HaLevavot (Duties of the Heart)

Even more direct in its application to the inner struggle is Chovot HaLevavot by Rabbi Bahya ibn Paquda, a Spanish-Jewish philosopher of the 11th century. This seminal Musar work, widely studied in Sephardi and Mizrahi circles, meticulously details the "duties of the heart" – the inner spiritual obligations that precede and inform outward actions. Bahya dedicates entire gates (chapters) to topics such as Bitachon (trust in God), Yichud HaShem (unity of God), Avodat HaElohim (service of God), and critically, P'rishut (asceticism/detachment from worldly desires) and K'niyat Ha'Ani (humility).

Bahya's teachings strongly resonate with the Tanya's benoni. He emphasizes the constant internal vigilance required to prevent negative thoughts and desires from taking root. He describes the soul as a battleground, and the intellect's role in discerning truth and guiding the will towards holiness. His call for Hitbonenut – deep, reflective contemplation on God's greatness, His creation, and one's own purpose – directly parallels the Tanya's emphasis on binding one's intellectual faculties (Chabad) to God during prayer to arouse "burning love." For Bahya, this contemplation leads to a profound sense of awe, love, and surrender to God, naturally diminishing the pull of worldly temptations. The benoni's struggle to "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness" is precisely the practice Bahya prescribes for purifying the heart and aligning it with divine will.

The Mystical Musar of the Kabbalists: Shaarei Kedusha and Mishnat Hasidim

Beyond the philosophical Musar, Sephardi and Mizrahi Kabbalah also offers profound insights into the benoni's path. Works like Rabbi Haim Vital's Shaarei Kedusha (Gates of Holiness), a foundational text for Lurianic Kabbalah, delves into the structure of the soul, the battle against the sitra achra (the "other side" or evil inclination), and the practical steps for achieving spiritual purity and devekut. Vital discusses the need for constant purification of thought, speech, and action, emphasizing that even subtle negative thoughts can have spiritual repercussions. The practice of yichudim (meditations on divine names and unifications) and kavannot (intentions) during prayer, central to Sephardi Kabbalah, is a powerful form of hitbonenut designed to elevate the intellect and soul, directly impacting the ability to control one's inner world.

Later Sephardi/Mizrahi hakhmei continued this tradition. Rabbi Yosef Chaim of Baghdad (the Ben Ish Hai, 19th-20th century), a revered authority for Iraqi and other Mizrahi communities, incorporated extensive Musar teachings into his Halakhic works and sermons. He frequently stressed the importance of guarding one's thoughts, speech, and actions, and dedicated much of his teaching to practical advice for self-improvement and ethical living. His sermons, known for their blend of Halakha, Aggadah, Kabbalah, and Musar, often focused on the subtle internal battles against envy, anger, and pride, providing concrete strategies for their sublimation. He would often cite the Zohar's emphasis on kindness and overcoming negative traits, echoing the Tanya's conclusion about the benoni dealing with interpersonal animosity by choosing kindness "as taught in the Zohar, that one should learn from the example of Joseph toward his brothers." This demonstrates a shared spiritual vocabulary and ethical imperative, even if the systemic framework differs.

The Power of Piyut in Arousing the Heart

The Tanya highlights the role of prayer, particularly Shema and Amidah, in arousing "burning love" and allowing the divine soul to temporarily nullify the evil inclination. In Sephardi and Mizrahi tradition, this arousal is profoundly amplified through piyut (liturgical poetry). Piyutim are not mere adornments; they are spiritual tools designed to elevate the soul, inspire devotion, and articulate deep theological and emotional truths.

Consider the piyutim of Selichot (penitential prayers), recited extensively by Sephardi and Mizrahi communities, often starting weeks before Rosh Hashanah and continuing through Yom Kippur. These piyutim, many ancient and composed by master poets like Rabbi Yehuda Halevi and Rabbi Shlomo ibn Gabirol, are rich with themes of repentance, self-reflection, and the struggle against the yetzer hara. The melodies, often haunting and deeply moving, are specifically chosen to evoke a sense of teshuvah (return to God), humility, and a yearning for divine closeness.

For example, a common piyut in many Sephardi Selichot services is "Adon HaSelichot" (Master of Forgiveness), which lists God's attributes of mercy. But many other piyutim delve into the human condition, acknowledging the weakness of the flesh and the power of temptation, yet expressing unwavering hope in God's mercy and the human capacity for change. The call to "turn away from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness" is precisely the emotional and spiritual journey depicted and facilitated by these piyutim. Singing these verses, often late at night with the community, creates an atmosphere of profound introspection and collective spiritual resolve, strengthening the individual's commitment to the benoni's path. The melodies themselves become a vehicle for hitlahavut (fervor) and devekut, helping to "bind his Chabad (intellectual faculties) to G-d, to meditate deeply on the greatness of the En Sof." The shared experience of melody and sacred text acts as a powerful reinforcement of the internal struggle, transforming it from a solitary battle into a communal ascent.

In Yemenite tradition, for instance, the intricate diwan (collection of liturgical poems) is integral to prayer and life cycle events. These poems, often set to complex melodic modes, express deep philosophical and mystical concepts, encouraging contemplation and emotional engagement with the divine. Similarly, Syrian and Iraqi piyutim often feature complex maqamat (melodic modes) that are carefully selected to match the spiritual mood of the prayer or occasion, guiding the worshiper through a journey of introspection and devotion. This intentional use of melody and poetry is a direct practical application of arousing the soul's higher faculties, mirroring the Tanya's description of the spiritual elevation during prayer.

Thus, while the textual source of the Tanya is distinct, the spiritual journey it describes for the benoni – the constant, conscious effort to align one's thoughts, speech, and actions with holiness, overcoming internal desires through intellectual and spiritual engagement, and embodying kindness – finds robust and vibrant expression within the rich tapestry of Sephardi and Mizrahi Musar, Kabbalah, and Piyut traditions. These traditions offer a practical, textured, and communal framework for achieving precisely the kind of spiritual mastery the Tanya's benoni exemplifies.

Contrast

The Nuances of Hitbatlut vs. Hishtalmut in Spiritual Striving

The concept of the benoni as described in Tanya presents a fascinating point of contrast with certain perspectives found within other Jewish traditions, particularly in its emphasis on the ongoing, active suppression of the yetzer hara rather than its complete transformation or nullification. While the Tanya acknowledges that the benoni's evil inclination "remains entirely undislodged after prayer" and is merely "subjected to, and nullified in, the goodness that is diffused in the right part" temporarily during moments of intense contemplation, other traditions, including certain streams within Sephardi/Mizrahi thought, place greater emphasis on the potential for a deeper, more permanent hishtalmut – a complete perfection or sublimation of negative traits, rather than just their active suppression (hitbatlut).

In the Tanya's framework, the benoni is characterized by a constant vigilance, a battle fought daily, where the intellect (divine soul) continually asserts its dominion over the animal soul. The yetzer hara is always present, always capable of reawakening, but the benoni possesses the unwavering will to prevent it from manifesting in action, speech, or willing thought. This represents a state of perpetual struggle and victory, where the evil is contained but not eradicated from its essence. This is a profound and achievable spiritual path for many, recognizing the persistent nature of human desires.

However, some streams of Sephardi/Mizrahi thought, particularly those influenced by a more purely philosophical or Neoplatonic understanding of the soul's ascent, or certain Kabbalistic perspectives, sometimes envision a state where the yetzer hara is not merely suppressed but profoundly transformed or even nullified at its root through continuous spiritual purification.

For instance, while Maimonides' derekh ha-beinonit focuses on cultivating balanced traits, his ultimate goal for the truly perfected individual, the tzaddik or chassid, is a state where good becomes second nature, where one's desires naturally align with God's will. In Hilkhot De'ot, Maimonides describes how through persistent practice, a person can reach a point where they genuinely desire to do good and abhor evil, not merely suppress their inclination towards it. He speaks of a person who performs mitzvot not out of struggle, but out of a deep, ingrained love for virtue itself. This suggests a transformation of the very nature of one's inclinations, moving beyond mere suppression to a genuine alignment of the animal soul with the divine. While Maimonides acknowledges the difficulty of this, he posits it as an ideal of ultimate human perfection (hishtalmut).

Similarly, within certain Kabbalistic traditions prevalent in Sephardi/Mizrahi communities, particularly those emphasizing tikkun hanefesh (rectification of the soul) through deep mystical practices, there is a concept of purifying the lower soul-faculties to the point where they are no longer a source of temptation but become refined channels for holiness. The Arizal's teachings, foundational for much of Sephardic Kabbalah, speak of the intricate process of birur (sifting/purification) of the sparks of holiness within creation and within the individual soul. The ultimate aim is not just to overcome the kelipot (shells of impurity) but to elevate them, to transform darkness into light. This implies a more radical change than mere suppression; it hints at a potential for the yetzer hara itself to be sublimated and integrated into the yetzer tov, serving a higher purpose.

Rabbi Haim Vital, in Shaarei Kedusha, discusses the different levels of souls and the potential for a tzaddik to truly transform their animal soul. While he acknowledges the constant battle for most, the ideal is a state where the yetzer hara is not just conquered but effectively converted into a force for good. This is a subtle but significant difference: the Tanya's benoni is eternally a warrior, constantly on guard, never truly at rest from the internal battle, even if always victorious. The ideal tzaddik in some Sephardi/Mizrahi Kabbalistic views might be seen as having achieved a state of inner harmony where the battle has been largely won, and the internal forces are unified in service of God.

It's crucial to emphasize that this is not a judgment of superiority but a difference in emphasis and definition of spiritual achievement. Both paths recognize the reality of human struggle and the imperative for self-improvement. The Tanya's benoni provides an intensely practical and achievable model for the vast majority of striving Jews, a powerful testament to human will and divine assistance. It offers immense comfort and guidance for those who feel the constant pull of worldly desires, assuring them that unwavering commitment to the good, even amidst internal turmoil, is a highly elevated state.

The Sephardi/Mizrahi emphasis on hishtalmut or deeper transformation, while perhaps presenting a more challenging ideal, also offers a vision of ultimate spiritual integration, where the self is so thoroughly aligned with the divine that the internal conflict essentially dissolves. This vision motivates consistent effort and deep mystical practices aimed at purifying the very essence of one's being.

Both perspectives enrich our understanding of the human spiritual journey. The Tanya's benoni teaches us the power of constant, conscious choice and the triumph of intellect and will over temptation, a daily heroism. The hishtalmut ideal, as found in some Sephardi/Mizrahi thought, inspires us to aspire to a profound internal unity and natural goodness, a vision of the soul perfected. They are different lenses through which to view the same magnificent landscape of human spiritual potential, each offering unique insights and pathways to devekut and service of Hashem.

Home Practice

The Practice of "Joseph's Kindness" (Hanhagat Yosef)

The Tanya concludes its description of the benoni with a powerful example from interpersonal relations: "his mind exercises its 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, to the extent of suffering from him to the extreme limits without becoming provoked into anger, G-d forbid, or to revenge in kind, G-d forbid; but rather to repay the offenders with favors, as taught in the Zohar, that one should learn from the example of Joseph toward his brothers."

This is a profoundly Sephardi/Mizrahi concept, rooted in centuries of Musar tradition and Kabbalistic teaching, emphasizing the practical application of spiritual insight to daily conduct. It’s a call to cultivate "Joseph's Kindness" (Hanhagat Yosef).

How to Adopt "Joseph's Kindness"

1. Conscious Pause and Reflection (Hitbonenut): When someone offends you, or you feel a spark of anger, resentment, or jealousy rise in your heart, pause. Do not immediately react. This is the moment for hitbonenut, a Sephardi/Mizrahi practice of contemplation. Take a deep breath. Acknowledge the feeling without letting it consume you.

   • Try this: Count to ten slowly. During this pause, consciously remind yourself of the ideal: "How would Joseph respond?" Recall that Joseph, despite being sold into slavery by his brothers, ultimately sustained them and forgave them wholeheartedly.

2. Intellect Over Emotion (Mochin Al HaLev): The Tanya states, "the brain rules over the heart." Use your intellect to reframe the situation. Instead of focusing on the offense, try to consider the other person's potential perspective, their challenges, or simply the divine command to choose kindness.

   • Try this: Ask yourself: "What is the most kind response I can offer here, even if it feels difficult?" This isn't about being a doormat, but about choosing a higher path. Sometimes kindness is silence, sometimes it's a gentle word, sometimes it's a prayer for the other person.

3. Active Repayment with Favors (Gemilut Chassadim): This is the challenging, yet transformative, part. Instead of merely refraining from anger or revenge, actively seek to do a favor for the person who offended you, if appropriate and safe. This doesn't have to be a grand gesture; it can be a small act of courtesy, a kind word, or even a silent prayer for their well-being.

   • Try this: If a colleague says something rude, instead of reacting defensively, offer them a sincere compliment later that day, or offer to help them with a small task. If a family member irritates you, intentionally perform an act of service for them. This practice actively "repaying offenders with favors" transforms the negative energy and strengthens your own spiritual resilience.

4. Daily Review (Cheshbon HaNefesh): At the end of each day, take a few minutes for cheshbon hanefesh (an accounting of the soul), a practice common in Sephardi Musar. Review moments where you felt challenged by anger, jealousy, or resentment. Did you succeed in applying "Joseph's Kindness"? If not, what could you do differently next time? If you did, acknowledge your spiritual growth.

   • Try this: Before bed, mentally scroll through your day. Identify one instance where you felt a negative emotion towards another. Reflect on your response. If it wasn't ideal, visualize a better response for the future. If it was, give thanks and reinforce the positive habit.

This practice isn't about eradicating negative emotions overnight but about consistently choosing how to respond to them, aligning your will with the divine imperative for love and kindness, just as the benoni consistently chooses holiness. It’s a tangible way to weave the golden thread of Sephardi/Mizrahi Musar into the fabric of your daily life.

Takeaway

The concept of the benoni, the intermediate person, as illuminated through the lens of Sephardi and Mizrahi Musar, Kabbalah, and Piyut, reveals a profound and empowering truth: spiritual greatness is not reserved for the flawless tzaddik, but is actively forged in the constant, conscious effort of the ordinary individual. It is the daily, determined choice to elevate thought, purify speech, and sanctify action, even in the face of persistent internal struggles. This heritage teaches us that our inner world is a sacred battleground, where the supremacy of intellect and the power of love, particularly during prayer and contemplation, can transform potential transgression into unwavering commitment to mitzvot and boundless kindness toward others. The saffron thread of Sephardi/Mizrahi wisdom calls us not to exoticize ancient practices, but to embrace a vibrant, living tradition of self-mastery, ethical refinement, and a deep, textured relationship with the Divine, accessible to all who strive. May our lives be a testament to this enduring legacy, infused with the wisdom of the past and the vibrant promise of a spiritually engaged present.