Tanya, Part I; Likkutei Amarim 12:5

The air, thick with the scent of spices and ancient wood, resonates with the communal hum of pre-dawn bakashot – a symphony of longing ascending from the hearts of Sephardi Jews, a spiritual tapestry woven with devotion and hope.

Context

Our journey today takes us through the rich and multifaceted landscape of Sephardi and Mizrahi Jewish heritage, a tradition steeped in profound wisdom, vibrant culture, and an enduring commitment to spiritual growth. We stand at a unique intersection, engaging with a text that, while not originating from the Sephardi or Mizrahi world, speaks to universal themes of internal struggle and divine service that resonate deeply across all Jewish traditions. The text before us, a passage from Tanya, Part I; Likkutei Amarim 12:5, is a foundational work of Chabad Hasidism, an Ashkenazi spiritual movement that emerged in 18th-century Eastern Europe. It is crucial to acknowledge this origin upfront, as our role is to celebrate and understand Sephardi/Mizrahi heritage with precision, avoiding any flattening of the diverse tapestry of Jewish life.

Yet, despite its Ashkenazi genesis, the Tanya's exploration of the benoni – the intermediate person, perpetually engaged in an inner battle between divine and animal souls – touches upon the very core of human spiritual striving. This concept, the constant vigilance against the yetzer hara (evil inclination) and the cultivation of devekut (cleaving to God), finds powerful echoes and distinctive expressions within the Sephardi and Mizrahi intellectual and spiritual traditions. To truly appreciate this, we must first immerse ourselves in the historical and philosophical currents that shaped the Sephardi/Mizrahi approach to ethical conduct, mysticism, and the pursuit of spiritual excellence.

The Golden Age and Maimonides' Legacy

The intellectual bedrock of Sephardi Jewry was profoundly laid during the Golden Age of Spain, a period of unparalleled intellectual flourishing from the 10th to the 15th centuries. Here, Jewish thinkers engaged deeply with philosophy, science, poetry, and law, often in conversation with their Islamic and Christian counterparts. This era gave birth to titans like Rabbi Moshe ben Maimon, Maimonides (the Rambam, 1138-1204), whose rationalist philosophy and comprehensive legal codification (Mishneh Torah) shaped Sephardic thought for centuries. Maimonides, through works like Moreh Nevuchim (Guide for the Perplexed), posited intellectual perfection as the highest form of worship, where understanding God's unity and wisdom through rigorous study and contemplation leads to a profound, intellectual love (ahavat Hashem). His vision of an ideal Jew was one who harnessed intellect to govern passions, aligning with the Tanya's emphasis on the brain's rule over the heart. However, Maimonides' approach, while emphasizing ethical perfection through intellectual discipline, was more concerned with the philosophical attainment of truth and less with the emotional, mystical struggle for devekut in the way Kabbalah or Hasidism later articulated.

Alongside Maimonides, ethical works emerged that resonated deeply with the universal human condition. Chovot HaLevavot (Duties of the Heart) by Rabbeinu Bachya ibn Pakuda (11th-century Andalusia) is a foundational Sephardic ethical text. It meticulously outlines the internal obligations of the soul, such as trust in God, sincerity, humility, and repentance. Rabbeinu Bachya's work explores the inner spiritual landscape, the subtle movements of the heart, and the constant need for self-examination to purify one's intentions and actions. His teachings on the unity of heart and mind in divine service, and the struggle to align one's inner world with God's will, offer a parallel, albeit distinct, framework to the Tanya's discussion of the benoni's internal battle. The book became a staple in Sephardi homes and yeshivot, serving as a practical guide for cultivating inner piety and ethical conduct.

The Mystical Heart of Safed and Lurianic Kabbalah

The expulsion of Jews from Spain in 1492 marked a profound rupture, yet it also catalyzed a spiritual renaissance, particularly in the mystical city of Safed (Tzfat) in the Land of Israel during the 16th century. Here, Sephardic exiles, carrying the spiritual embers of a lost golden age, ignited a new era of Kabbalah. Figures like Rabbi Moshe Cordovero (the Ramak), Rabbi Yosef Caro (author of the Shulchan Aruch but also a profound mystic), and most significantly, Rabbi Isaac Luria (the Ari Hakadosh), revolutionized Jewish mysticism.

Lurianic Kabbalah, transmitted primarily through Rabbi Chaim Vital's writings, offered a cosmic narrative of creation, shattering (shevirat hakeilim), and rectification (tikkun). It placed immense emphasis on the individual's role in tikkun olam – repairing the world through meticulous observance of mitzvot with specific kavanot (mystical intentions). This vision profoundly impacted Sephardi spiritual practice. Prayer, mitzvot, and even mundane actions were imbued with cosmic significance. The internal struggle described in Tanya – controlling one's thoughts, speech, and action – takes on a grander, more immediate urgency in Lurianic thought, as each act has the potential to either elevate or hinder the cosmic tikkun. The benoni's battle against "sinful thoughts" and "lusts of the world" directly relates to the Kabbalistic concept of birur hanitzotzot – sifting and elevating the divine sparks trapped within the material world, a task that requires intense inner discipline. The Sephardic Kabbalists of Safed, through their emphasis on hitbodedut (secluded meditation), fasting, and intense prayer, sought to achieve a state of devekut that transcended mere intellectual understanding, aiming for a profound, emotional, and even ecstatic cleaving to the Divine. This pursuit of devekut through intense emotional and intellectual focus during prayer finds common ground with the Tanya's description of the benoni's elevated state during Shema and Amidah.

Later Sephardic and Mizrahi Musar and Piety

Beyond Safed, across the vast expanse of the Ottoman Empire, North Africa, Yemen, and Persia, Sephardi and Mizrahi communities developed their distinct expressions of piety and ethical self-improvement. While not always codified into a formal "Musar movement" like its Lithuanian counterpart, the emphasis on personal ethics (middot), yirat Shamayim (fear of Heaven), and devekut was pervasive.

In places like Baghdad, figures such as Rabbi Yosef Hayyim (the Ben Ish Hai, 1835-1909) became towering authorities. The Ben Ish Hai's prolific writings, including his sermons and halakhic responsa, are suffused with Kabbalistic insights and ethical exhortations. He provided practical guidance for daily living, emphasizing purity of thought, speech, and action, much like the Tanya. His teachings often integrated Lurianic Kabbalah with practical halakha, presenting a holistic path to spiritual refinement that was accessible to the common person. The Ben Ish Hai's approach to prayer, for instance, emphasized deep kavanah and emotional engagement, seeing it as a vehicle for personal and cosmic tikkun.

In Yemen, a unique and ancient tradition flourished, characterized by a deep reverence for Maimonides, a rich piyut tradition, and a distinctive form of Kabbalah influenced by the Rashash (Rabbi Shalom Sharabi, 1720-1777), a Yemenite sage who founded the Beit El Yeshiva in Jerusalem, a center for Lurianic Kabbalah. Yemenite Jews practiced hitbodedut and focused on the mystical dimensions of prayer, aiming to achieve inner purity and spiritual elevation. Their strong emphasis on Torah Lishmah (Torah for its own sake) and ascetic practices also speaks to the internal discipline required for the benoni's path.

North African Sephardim, particularly in Morocco, developed a vibrant piyut tradition and a strong emphasis on hakhamim (sages) as spiritual guides. Their communal life was often punctuated by bakashot (supplications), sung pre-dawn on Shabbat, which served as a powerful collective and individual spiritual exercise, cultivating devekut and expressing profound longing for God. These bakashot often articulated the very struggles of the benoni – the desire to overcome worldly temptations and to cleave to the divine.

Bridging the Conceptual Gap: Tanya's Themes through a Sephardi/Mizrahi Lens

While the Tanya offers a specific Chabad Hasidic framework, its core themes find profound resonance within Sephardi and Mizrahi thought:

1. The Internal Battle (Yetzer Hara vs. Yetzer Tov): The benoni's struggle is a universal human experience. Sephardi ethical works, from Chovot HaLevavot to the Ben Ish Hai's sermons, constantly address the need to conquer the yetzer hara through self-control, Torah study, and prayer. The Kabbalistic understanding of klipot (shells of impurity) and sitra achara (the "other side") provides a mystical framework for understanding the forces that tempt the benoni.

2. The Role of Intellect and Emotion (Chabad and Middot): The Tanya's emphasis on Chabad (Chochmah-Binah-Da'at – intellect) ruling the heart has parallels. Maimonides championed intellectual understanding as the path to love of God. Kabbalah, while integrating intellect, also stresses the importance of refining the middot (emotions/character traits) for complete divine service. The Sephardic approach often seeks a holistic integration, where intellectual understanding informs emotional devotion, and emotional engagement fuels intellectual pursuit. The concept of "hidden love" and "burning love" in Tanya is deeply explored in Sephardic Kabbalah, which distinguishes between innate, existential love for God and aroused, conscious love.

3. The Power of Prayer and Kavanah: The Tanya highlights the transformative power of Shema and Amidah when performed with kavanah, enabling the divine soul to temporarily nullify the evil inclination. This is a cornerstone of Sephardi/Mizrahi spiritual practice. Lurianic Kabbalah provided elaborate kavanot for prayers, seeing them as intricate mystical operations. The practice of bakashot (which we will explore in depth) is another powerful example of how prayer, imbued with deep intention and melody, becomes a vehicle for spiritual ascent and a means of managing the benoni's internal conflict. The disciplined act of aligning one's chabad (intellectual faculties) to God during prayer, as described in Tanya, finds a strong parallel in the Sephardic Kabbalistic tradition of focusing one's consciousness on the divine during prayer to achieve devekut and tikkun.

In essence, while the Tanya offers a unique lens, the underlying spiritual quest it describes is profoundly relevant to the Sephardi and Mizrahi experience. These communities, through their diverse intellectual, ethical, and mystical traditions, have also grappled with the challenging yet rewarding path of the benoni, each weaving their own vibrant threads into the grand tapestry of Jewish spiritual life.

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. 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. However, the essence and being of the divine soul, which are its ten faculties, 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, which is a time when the Supernal Intellect is in a sublime state… At such time the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part, from the wisdom, understanding, and knowledge (chabad) in the brain, which are bound to the greatness of the En Sof, blessed is He. 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… because the brain rules over the heart… by virtue of its innately created nature. For this is how man is created from birth, that each person may, with the willpower in his brain, restrain himself and control the drive of lust that is in his heart… Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses darkness.” 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… exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah. For in the benoni, the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer. For then the burning love of G–d is not in a revealed state in his heart, in the right part, but is only inwardly paved with hidden love that is the natural adoration in the divine soul… Therefore it is possible for the folly of the wicked fool to rise openly in the left part of his heart, creating a lust for all material things of this world… However, the impression [of prayer] on the intellect and the hidden [i.e., innate] fear and love of G–d in the right part [of the heart] enable one to prevail and triumph over this evil of passionate craving… and from carrying out this desire from the potential into the actual… 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… So, too, in matters affecting a person’s relations with his neighbor… 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…

A Sephardi/Mizrahi Lens on the Benoni's Struggle

The Tanya's intricate description of the benoni – a person who never sins in thought, speech, or action, yet whose evil inclination is not fully sublimated, only suppressed – resonates deeply with the perennial quest for ethical and spiritual perfection found across Sephardi and Mizrahi traditions. While the terminology and specific psychological model are unique to Chabad Hasidism, the underlying struggle is universal.

The "Small City" and the Inner World

The metaphor of the "small city" (the body and soul) being governed by internal forces is a concept widely explored in Jewish ethical and mystical literature, including Sephardic works. Maimonides, in his philosophical and ethical writings, emphasizes the importance of the intellect's dominion over the passions. He would argue that the "willpower in his brain" to "restrain himself and control the drive of lust" is a hallmark of the virtuous person, achieved through philosophical understanding and habituation. For Maimonides, the ideal is a state where the intellect not only controls but refines the emotions, aligning them with reason and divine will.

From a Kabbalistic perspective, particularly Lurianic Kabbalah which profoundly shaped Sephardi mysticism, the "small city" is a microcosm of the cosmos. The struggle within the individual is a reflection of the cosmic struggle of tikkun. The kelipah (shells of impurity) mentioned in Tanya are understood as forces that obscure the divine light, and the yetzer hara is seen as a manifestation of these forces. The goal is not merely suppression, but birur (sifting) and tikkun (rectification) of the sparks of holiness trapped within the kelipah. This often implies a process of transformation rather than just control, aiming to elevate even the potential for evil to serve good. The Safed Kabbalists, through rigorous ethical practices and intense kavanot in prayer, sought to achieve this transformation, leading to a state of devekut where the individual soul is profoundly united with the Divine, minimizing the influence of the kelipah.

Prayer, Kavanah, and the Divine Intellect

The Tanya's assertion that during Shema and Amidah, when "the Supernal Intellect is in a sublime state," the evil in the left part (animal soul) is "subjected to, and nullified in, the goodness that is diffused in the right part" (divine soul), speaks directly to the Sephardi emphasis on kavanah (intense spiritual intention) in prayer. Sephardic Kabbalists developed intricate systems of kavanot, often rooted in Lurianic teachings, to be recited or meditated upon during prayer. These kavanot were not mere intellectual exercises but highly structured mystical meditations designed to connect the individual's consciousness with specific divine attributes (Sefirot) and to effect tikkunim in the supernal worlds.

For instance, the Rashash (Rabbi Shalom Sharabi), a central figure in Yemenite and Jerusalemite Kabbalah, developed complex kavanot for the entire prayer service, aiming to unite the various levels of the soul with the divine, thereby achieving a state of profound devekut. This practice, far from being temporary, was intended to leave a lasting impression on the soul, strengthening its resolve against the yetzer hara. The Sephardi understanding is that genuine kavanah during prayer, whether through intellectual contemplation or mystical intention, can indeed elevate the soul, drawing down divine light that empowers the individual to overcome negative impulses and cultivate a "burning love" for God, even if that love may recede from its revealed state after prayer, as Tanya notes.

Intellect's Rule Over the Heart

The Tanya's statement, "the brain rules over the heart... by virtue of its innately created nature," finds strong echoes in Sephardi philosophical and ethical thought. Maimonides famously advocated for reason's supremacy over emotion. However, Kabbalistic thought, prevalent in Sephardi communities, offered a more nuanced view. While acknowledging the intellect's guiding role, it also emphasized the vital importance of refining the middot (emotions) of the heart – cultivating kindness, compassion, humility, and genuine love for God and fellow beings. Works like Chovot HaLevavot are dedicated entirely to the "duties of the heart," stressing that intellectual understanding must translate into purified emotions and ethical actions. The Ben Ish Hai, for example, consistently wove ethical instruction into his halakhic rulings, guiding his community not just in what to do, but how to cultivate the right internal disposition.

The benoni's ability to "restrain himself and control the drive of lust" and to "thrust out... evil thoughts" speaks to the active spiritual discipline taught by Sephardi Musar figures. This isn't passive resistance but an active redirection of mental and emotional energy towards holiness, particularly "in matters affecting a person’s relations with his neighbor," where the mind is urged to "exercise its authority and power... to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love." This emphasis on chessed (kindness) and overcoming negative interpersonal traits is a cornerstone of Sephardi ethical teachings, found in sources from the Zohar (as cited in the Tanya) to the practical guidance of later sages. The Sephardi approach would often integrate this ethical struggle with mystical insights, seeing the refinement of middot as essential for spiritual ascent and for effecting tikkun.

In summary, while the Tanya delineates the benoni through a specific Chabad lens, the underlying principles of internal struggle, the power of prayer with kavanah, and the intellect's role in governing the emotions are deeply embedded in the rich fabric of Sephardi and Mizrahi Jewish thought. These traditions, each in their unique way, offer pathways for individuals to navigate the complexities of their inner lives, striving for spiritual excellence and a profound connection to the Divine.

Minhag/Melody

To truly grasp the texture and soul of Sephardi/Mizrahi spiritual practice, we turn to a minhag (custom) that beautifully encapsulates the themes of inner struggle, divine love, and communal devotion: the tradition of Bakashot (Supplications), particularly as practiced by Syrian and Moroccan Jewish communities, and those in Jerusalem who brought these traditions with them. This practice, steeped in Kabbalistic influence and lyrical poetry, offers a powerful, lived expression of the spiritual quest that the Tanya describes in the abstract.

The Mystical Dawn: An Introduction to Bakashot

Imagine a pre-dawn Shabbat morning in the ancient Jewish quarter of Aleppo, Damascus, or Tetouan, or later, in the vibrant Sephardic communities of Jerusalem or Brooklyn. Long before the first rays of sunlight pierce the sky, the synagogue comes alive not with the hurried prayers of a weekday, but with a symphony of voices. This is the time of Bakashot – a collection of piyutim (liturgical poems) and supplications sung communally. It is a time when the veil between worlds feels thinnest, a sacred hour dedicated to awakening the soul, expressing profound longing for the Divine, and preparing the heart for the sanctity of Shabbat.

The Bakashot tradition is far more than just singing; it is a spiritual discipline, a communal meditation, and a direct response to the human condition – the constant yearning for closeness to God amidst the distractions and challenges of the material world. It is, in essence, a communal enactment of the benoni's struggle and aspiration, a collective effort to bind one's chabad (intellectual faculties) to God and to arouse that "burning love in the right part of his heart, to cleave to Him."

Historical Roots and Evolution

The roots of Bakashot stretch back to the Golden Age of Spain, where renowned poets like Rabbi Yehuda Halevi and Rabbi Shmuel HaNagid composed piyutim that combined linguistic brilliance with profound theological and emotional depth. After the expulsion from Spain in 1492, these poetic traditions found new life and flourished in the Ottoman Empire and North Africa, carried by the Sephardic exiles.

The mystical efflorescence in Safed in the 16th century further infused the Bakashot with Kabbalistic meaning. Figures like Rabbi Shlomo Alkabetz (composer of L'cha Dodi) and Rabbi Elazar Azikri (composer of Yedid Nefesh) were central to this development. Their piyutim, deeply imbued with Lurianic Kabbalah, speak of the soul's yearning for God, the exile of the Shechinah (Divine Presence), and the longing for redemption. These mystical poems provided the theological and emotional core for the Bakashot tradition as it solidified.

Over centuries, Bakashot traditions evolved distinctly in different communities. In Aleppo (Syria), the Shir Yedidut (Song of Friendship) society was established, dedicated to the study and performance of Bakashot. Their repertoire, meticulously preserved in handwritten manuscripts and later printed collections, is known for its exquisite melodies (often based on maqamat – musical modes derived from Arabic classical music) and the profound spiritual depth of its poetry. Moroccan communities, while sharing many piyutim, developed their own unique melodic styles and performance practices, often incorporating local influences. The Bakashot tradition spread to other Mizrahi communities, though perhaps not with the same level of organized, pre-dawn communal singing as in Syria and Morocco.

Structure and Content: A Spiritual Journey

A Bakashot session typically lasts for several hours, beginning in the deep hours of the night and concluding just before the morning prayers of Shabbat. It is a carefully curated spiritual journey, not a random collection of songs.

1. Opening: Often begins with piyutim of praise to God, setting a tone of awe and reverence.
2. Penitence and Longing: The heart of the Bakashot focuses on themes of teshuva (repentance), personal shortcomings, and the soul's deep longing for God. These piyutim directly address the benoni's internal state – acknowledging the yetzer hara's influence, expressing regret for any moral failing, and pleading for divine assistance to overcome temptation. They articulate the desire to "cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love."
3. Kabbalistic Themes: Many piyutim delve into Kabbalistic concepts – the unity of God, the Sefirot, the exile and redemption of the Shechinah, and the cosmic significance of human actions. These elements help bind the intellectual faculties (chabad) to God, providing a mystical framework for understanding the spiritual quest.
4. Praise and Hope: Towards the end, the tone often shifts to renewed praise, hope for redemption, and expressions of unwavering faith.

The piyutim themselves are poetic masterpieces, rich in biblical allusions, metaphorical language, and profound theological insights. They are composed in various Hebrew and Aramaic dialects, often employing intricate rhyme schemes and meter.

Melody and Maqam: The Soul's Expression

A defining feature of Bakashot is their intricate melodies, which are often based on the system of maqamat. A maqam is a melodic mode or scale that carries specific emotional and aesthetic characteristics. Different maqamat are associated with different moods – joy, sadness, longing, contemplation – and are chosen to reflect the theme of the piyut. For example, a piyut of longing might be sung in Maqam Hijaz, while one of joy might be in Maqam Rast.

The singing is almost always unaccompanied by instruments (due to Shabbat restrictions, and often in general practice) and is performed in unison or in call-and-response, often led by a skilled hazzan (cantor) or a group of dedicated singers known as meshoreim. The communal aspect is crucial; the combined voices create a powerful, immersive experience that transcends individual effort. The melodies are not just beautiful; they are vehicles for spiritual ascent. They help bypass intellectual barriers, allowing the words and their meaning to penetrate deep into the heart and soul, stirring the "hidden love" and awakening the "burning love" described in Tanya.

Yedid Nefesh: A Window into the Bakashot

Let us take the piyut "Yedid Nefesh" (Beloved of the Soul) as a prime example. Composed by Rabbi Elazar Azikri (1533-1600), a prominent Kabbalist in Safed, it is a quintessential bakasha that beautifully articulates the soul's passionate longing for God. It is sung across many Sephardi and Ashkenazi communities, but its origins are deeply embedded in the Safed Kabbalistic milieu that shaped Sephardic piyut.

Thematic Connection to Tanya: "Yedid Nefesh" directly addresses the Tanya's themes of "burning love" and "cleaving to Him." It is a passionate cry from the soul, expressing the very essence and being of the divine soul's faculties that long for "undisputed sovereignty and sway over the 'small city'." The piyut's every stanza is a testament to the desire to overcome any obstacle that separates the individual from the Divine.

Lyrical Analysis:

• Verse 1: "Yedid Nefesh, Av HaRachaman, Meshoch عبدך el retzoncha." (Beloved of the soul, Compassionate Father, draw Your servant to Your will.)

  • This opening immediately establishes a relationship of profound love and dependence. The term "Beloved of the soul" speaks to the innate, "hidden love" for God within the divine soul, as described in Tanya. The plea "draw Your servant to Your will" reflects the benoni's ongoing struggle to align his will with God's, to prevent the "evil in the left part" from reawakening and diverting his desires. It is a supplication for divine aid in achieving the desired state of continuous adherence to the 613 commandments.

• Verse 2: "Yarutz عبدך k'ayyal el ha'or, yishtachaveh l'cha." (Your servant will run like a hart to the light, and will bow before You.)

  • The imagery of running "like a hart to the light" evokes an intense, instinctive longing for divine illumination, representing the divine soul's inherent drive towards holiness. This is the yearning that allows the benoni to "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." The "light" can be understood as the "Supernal Intellect" that the Tanya describes as being in a sublime state during prayer.

• Verse 3: "Yiheyu lo chavalim l'cha'amim, v'yemut me'ahavat'cha." (May he have cords of love binding him, and may he die of Your love.)

  • This powerful verse expresses an ultimate desire for devekut – to be so completely bound to God by love that it consumes the very essence of being. "Cords of love" signify the overwhelming, "burning love" that the Tanya describes as being aroused in the right part of the heart. The dramatic "may he die of Your love" is hyperbole for absolute self-nullification (bittul) before the Divine, a state where the individual's ego is completely subsumed by divine consciousness, temporarily silencing the "folly of the wicked fool" that "rises openly in the left part of his heart."

• Verse 4: "Galuy v'yadua l'fanekha, ki kol ta'avati l'er'ot p'nei kodshekha." (It is revealed and known before You, that all my desire is to see Your holy countenance.)

  • This stanza is a direct address to God, emphasizing the sincerity and depth of the soul's longing. It is a declaration that despite the reawakening of worldly desires (as experienced by the benoni after prayer), the ultimate and true desire of the divine soul remains fixated on God. This reflects the "hidden love that is the natural adoration in the divine soul" which, though not always revealed, remains the underlying truth of the benoni's spiritual core. It is this innate love that empowers the individual to "prevail and triumph over this evil of passionate craving."

The Bakashot as a Spiritual Tool for the Benoni

The communal and immersive nature of Bakashot provides a powerful framework for individuals to actively engage in the benoni's spiritual work:

1. Cultivating Kavanah and Devekut: The extended period of focused singing, often in a semi-meditative state, helps participants achieve a state of heightened kavanah. The melodies, carefully chosen for their emotional impact, facilitate the arousal of "burning love" and "hidden love" for God, making the abstract concepts of Tanya palpable.
2. Combating the Yetzer Hara: By dedicating the pre-dawn hours to intense spiritual focus, participants actively "divert [their] attention altogether from the craving of [their] heart toward the completely opposite direction, particularly in the direction of holiness." This disciplined practice strengthens the divine soul's "authority and power over the spirit in his heart." The act of collectively articulating desires for purity and connection reinforces individual resolve against "sinful thoughts" and "lusts of the world."
3. Community Support: The shared experience of Bakashot offers communal reinforcement for individual spiritual struggles. Knowing that one is part of a collective seeking holiness strengthens perseverance. The energy of the group can elevate individuals beyond their solitary capacity, providing a spiritual boost that can sustain them through the week, much like the "impression [of prayer] on the intellect and the hidden fear and love of G-d in the right part [of the heart] enable one to prevail."
4. Integration of Intellect and Emotion: The Bakashot tradition seamlessly integrates intellectual understanding (through the profound poetry) with emotional engagement (through the evocative melodies and communal singing). This holistic approach ensures that the divine soul's "ten faculties" – both intellectual and emotional – are bound to God, working in concert to achieve spiritual elevation.

In essence, the Bakashot tradition is a vibrant, living testament to the Sephardi/Mizrahi genius for weaving profound mysticism, ethical striving, and communal joy into a cohesive spiritual practice. It is a powerful example of how a community collectively empowers its members to walk the path of the benoni, striving for continuous devekut and mastery over their inner world, transforming the spiritual struggle into a beautiful, resonant song of the soul.

Contrast

The spiritual quest for self-mastery and devekut is a cornerstone of Jewish life across all communities, yet the methodologies and emphasis can vary significantly. The Tanya's description of the benoni highlights a distinct Chabad Hasidic approach rooted in intellectual contemplation (hitbonenut) to control the heart. To illuminate the rich diversity within Judaism, let us respectfully contrast this with a prominent Sephardi/Mizrahi approach to spiritual refinement and prayer, focusing on the Syrian/Moroccan Sephardic tradition of Bakashot and Kabbalistic Kavanot, which we just explored, versus the Chabad Hasidic emphasis on hitbonenut (intellectual meditation) as articulated in Tanya.

Methodology of Arousal and Engagement

Chabad Hasidism (as per Tanya): Intellectual Contemplation (Hitbonenut)

The Tanya explicitly details the Chabad methodology for the benoni: "he binds his chabad (intellectual faculties) to G–d, to meditate deeply on the greatness of the En Sof, blessed is He, and to arouse the burning love in the right part of his heart." This process, known as hitbonenut, involves a disciplined, analytical contemplation of God's infinite greatness and unity. The goal is to intellectually grasp these concepts so profoundly that they naturally evoke an emotional response – awe (yirah) and love (ahavah) – in the heart.

The Tanya posits that "the brain rules over the heart," meaning that through intellectual effort, one can control and even generate emotions. The benoni's ability to thrust out "evil thoughts" and redirect his attention towards holiness is a direct result of this intellectual supremacy. The focus is often on the individual's internal, cognitive process of understanding and internalizing divine truths. While communal prayer is vital, the avodah (spiritual service) of hitbonenut is a deeply personal, intellectual journey designed to create a revealed "burning love" that temporarily nullifies the kelipah. Even after prayer, the "impression on the intellect" and the "hidden love" provide the strength to suppress any resurfacing worldly desires.

Sephardi/Mizrahi (e.g., Syrian/Moroccan Bakashot and Kabbalistic Kavanot): Melodic Immersion, Poetic Expression, and Mystical Intention

In contrast, while Sephardi/Mizrahi traditions certainly value intellectual study, the Bakashot tradition emphasizes a different pathway to spiritual arousal and internal mastery. Here, the primary vehicle is communal melodic immersion in sacred poetry (piyutim) combined with Kabbalistic kavanot (mystical intentions).

1. Melodic Immersion: The Bakashot tradition leverages the power of music and communal singing to bypass purely intellectual faculties and directly stir the soul. The evocative maqamat (melodic modes) are chosen precisely for their ability to induce specific emotional states – longing, joy, penitence, awe. The collective voice creates an immersive spiritual environment that facilitates devekut. The melodies are not merely background; they are integral to the spiritual experience, allowing the words of the piyutim, often rich in Kabbalistic allusions, to penetrate deep into the heart and soul, awakening the "hidden love" and igniting the "burning love" in a more spontaneous, emotionally resonant manner. This is a holistic engagement of the senses, emotions, and intellect.

2. Poetic Expression: The piyutim themselves are sophisticated poetic works that articulate the human condition, the struggle with the yetzer hara, and the yearning for God. Reciting or singing these poems allows individuals to express profound spiritual truths and emotions that they might struggle to articulate on their own. The poetic language, often metaphorical and symbolic, stimulates intuition and spiritual imagination, fostering a connection to the Divine that transcends purely rational thought.

3. Kabbalistic Kavanot: While not always explicit during the communal singing of Bakashot for the general public, the learned individuals and leaders within these communities (like the hazzanim and mekubalim) would often engage in specific kavanot rooted in Lurianic Kabbalah. These kavanot during prayer and piyut are intricate meditations on the Sefirot, divine names, and the cosmic process of tikkun. Unlike the Tanya's more abstract hitbonenut on the En Sof, Sephardic Kabbalistic kavanot often involve specific visualizations and intentions to unite particular divine attributes, elevate sparks, and rectify spiritual worlds. This practice is believed to have a profound impact on the individual's soul, strengthening its divine aspect and subduing the kelipah. The Rashash's kavanot are a prime example of this highly structured, mystical approach to prayer.

Role of Kabbalah

Both Chabad Hasidism and Sephardic/Mizrahi traditions are deeply rooted in Kabbalah, but their application and emphasis differ:

• Chabad: Kabbalah, particularly the teachings of the Ari and the Baal Shem Tov, forms the theological bedrock of Chabad philosophy. However, it is intellectualized and systematized to serve as a framework for hitbonenut. The focus is on understanding Kabbalistic concepts (like the Sefirot, olamot, and the nature of the En Sof) through the lens of Chabad philosophy to inspire internal emotional transformation. The Tanya itself is a philosophical text that distills Kabbalistic and Hasidic thought into an accessible guide for spiritual growth.

• Sephardi/Mizrahi: Kabbalah, especially Lurianic Kabbalah, pervaded Sephardic spiritual life after the Safed era. It was often integrated more directly into halakhic practice and piyut. The kavanot taught by the Ari and Rabbi Chaim Vital were often literally incorporated into prayer books, guiding practitioners in specific intentions during mitzvot and prayers. For many Sephardim, Kabbalah was not just a philosophy to be contemplated but a practical, mystical system for tikkun and devekut. The Bakashot piyutim are replete with Kabbalistic allusions, often serving as a popular vehicle for transmitting mystical ideas and fostering a collective mystical consciousness. The emphasis is often on the practical impact of prayer and action on the supernal worlds and on the individual's immediate spiritual elevation.

"Control" vs. "Transformation"

The Tanya's definition of the benoni explicitly states that "the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer." The benoni is characterized by constant control and suppression of the evil inclination, never letting it manifest in action, speech, or willing thought, but the evil itself is not sublimated or transformed into good. This is a continuous battle, a state of perpetual vigilance.

In many Sephardic Kabbalistic traditions, particularly those influenced by the Ari, the ultimate goal is often framed as birur (sifting/refinement) and tikkun (rectification), which can imply a more profound transformation or elevation of the lower soul or the sparks within the kelipah. While the immediate reality of the benoni's struggle is acknowledged, the aspiration in Lurianic thought is often towards a state where the klipot are not just suppressed but actively transmuted, where even the "left part" can be elevated and integrated into holiness. This perspective views the yetzer hara not merely as an adversary to be controlled, but as a source of immense spiritual energy that, once refined, can be channeled for holiness. The Bakashot, through their profound expressions of repentance and longing, aim to purify the soul to such an extent that it can achieve this tikkun and deeper integration.

Communal vs. Individual Emphasis

While both traditions value individual spiritual work and communal prayer, their emphasis can differ.

• Chabad: The Tanya often speaks to the individual's internal struggle and avodah. While Hasidic gatherings (farbrengens) and communal prayer are significant, the hitbonenut is a solitary, cognitive process. The benoni's path is largely defined by personal discipline and intellectual effort to achieve internal control.

• Sephardi/Mizrahi (Bakashot): The Bakashot tradition, by its very nature, is a deeply communal endeavor. The collective singing and shared spiritual journey create a powerful synergy. The individual is elevated and supported by the group's energy. While individual kavanah is important, the communal experience itself is seen as a potent spiritual tool that fosters individual growth and devekut. The piyutim often express shared hopes and communal aspirations for redemption, reinforcing the idea that individual tikkun is intertwined with the tikkun of the entire community and the world.

In conclusion, both Chabad Hasidism and Sephardi/Mizrahi traditions offer profound and effective pathways for the benoni's journey towards spiritual excellence. While Tanya champions intellectual contemplation as the primary means to control the heart and arouse divine love, the Sephardi Bakashot tradition harnesses the power of communal melody, poetic expression, and specific mystical intentions to achieve similar ends, often aiming for a more integrated, and potentially transformative, engagement with the soul's inner battle. These distinct approaches highlight the vibrant diversity and profound depth within the Jewish spiritual heritage.

Home Practice

The journey of the benoni, the intermediate person constantly striving to elevate their thoughts, speech, and actions toward holiness, is a universal Jewish pursuit. While the Tanya provides a Chabad Hasidic framework for this, Sephardi and Mizrahi traditions offer their own rich and accessible practices to cultivate inner discipline and a "burning love" for God. For a small, yet profound, adoption that anyone can try, we turn to the practice of reciting a short, meaningful piyut with kavanah (intention) each day.

This practice, deeply embedded in Sephardi/Mizrahi spiritual life, serves as a mini-Bakasha, a daily moment to pause, center oneself, and redirect the heart's desires toward the Divine, much like the benoni's reliance on prayer to gain mastery over the "small city."

The Practice: Daily Recitation of "Yedid Nefesh"

We will use the piyut "Yedid Nefesh" (Beloved of the Soul), which we discussed earlier, as it beautifully encapsulates the themes of longing, love, and the soul's yearning for God. It is a powerful tool to awaken the "hidden love" within and to strengthen the divine soul's resolve.

Goal: To dedicate a few minutes each day to consciously connect with God through a short, meaningful poem, thereby strengthening spiritual focus and internal control, echoing the benoni's daily struggle and triumph.

Detailed Steps:

1. Choose Your Moment: Select a consistent time each day. This could be upon waking (before the day's distractions begin), during a quiet moment in the afternoon, or just before going to sleep. Consistency helps build a spiritual habit.
2. Find a Quiet Space: Even a few minutes of quiet can make a difference. Minimize distractions.
3. Learn "Yedid Nefesh":
   • Words (Hebrew & Translation):
     • יְדִיד נֶפֶשׁ אָב הָרַחֲמָן, מְשׁוֹךְ עַבְדָּךְ אֶל רְצוֹנָךְ. (Yedid Nefesh Av HaRachaman, Meshoch avdakh el retzonakh.) Beloved of the soul, Compassionate Father, draw Your servant to Your will.
     • יָרוּץ עַבְדָּךְ כְּאַיָּל אֶל אוֹרָךְ, יִשְׁתַּחֲוֶה לְנֶגֶד הֲדָרָךְ. (Yarutz avdakh k'ayyal el orakh, yishtachaveh l'neged hadarakh.) Your servant will run like a hart to Your light, and will bow before Your splendor.
     • יֶעֱרַב לוֹ מְהַר יְדִידוּתָךְ, מִנּוֹפֶת צוּף וְכָל טַעַם. (Ye'erav lo meher yedidutakh, mi'nofet tzof u'khol ta'am.) May the swiftness of Your friendship be sweet to him, more than honeycomb and any taste.
     • אָדוּר נָא אֵלִי הַתְּאַוּוֹת לְךָ, חֲמוֹל נָא וְתָחוּס נָא עַל מִי שֶׁשְּׁמֶךָ נִקְרָא עָלָיו. (Adur na Eli hata'avot lekha, chamol na v'takhus na al mi she'shimkha nikra alav.) My God, I desire You, please have mercy and compassion on him upon whom Your name is called.
     • הוֹפַע נָא, וְהִתְגַּלֵּה נָא, וְהִתְרָאֶה נָא לְעֵינֵינוּ, יִשְׂמַח וְיָגֵל בְּךָ לִבֵּנוּ. (Hofa na, v'hitgaleh na, v'hitra'eh na l'eineinu, yismach v'yagel b'kha libeinu.) Please appear, and reveal Yourself, and be seen by our eyes, so our heart will rejoice and exult in You.
     • יֶאֱלַהּ לִבִּי לְךָ, וְלֹא יִרְאֶה עוֹד זָר. (Ye'elah libi lekha, v'lo yireh od zar.) My heart yearns for You, and will no longer see a stranger.
     • גָּלוּי וְיָדוּעַ לְפָנֶיךָ, כִּי כָּל תְּשׁוּקָתִי וְכָל תְּאַוָּתִי לִרְאוֹת פְּנֵי קָדְשֶׁךָ. (Galuy v'yadua l'fanekha, ki kol teshukati v'khol ta'avati lir'ot p'nei kodshekha.) It is revealed and known before You, that all my longing and all my desire is to see Your holy countenance.
   • Melody: Search online for "Yedid Nefesh Sephardic melody" or "Yedid Nefesh Syrian melody" on platforms like YouTube. Listen to it a few times to get a sense of the tune. You don't need to be a professional singer; the intention is key.
4. Recite with Kavanah:
   • Focus on the Words: As you recite or sing, actively think about the meaning of each phrase. Don't just rush through it.
   • Cultivate Emotion: Allow the words to stir your heart. Feel the longing, the love, the desire for closeness to God. This is your "burning love" awakening.
   • Connect to Your Inner Struggle: Reflect on the benoni's challenge: the pull of worldly desires, distracting thoughts. Use the piyut as a tool to actively "thrust out" these negative thoughts and redirect your mind and heart toward God's will. When you say "draw Your servant to Your will," genuinely desire to align your actions with the Torah. When you say "My heart yearns for You, and will no longer see a stranger," resolve to turn away from anything that distracts you from holiness.
   • Visualise: If it helps, visualize divine light, or a sense of closeness with God, as you recite.
   • Breathe: Take slow, deep breaths, allowing yourself to settle into the spiritual moment.
5. Reflect Briefly: After reciting, take a moment of silence. How do you feel? Did your thoughts shift? Did you experience a sense of peace or connection? This brief reflection solidifies the experience.
6. Consistency Over Perfection: Don't worry about perfect pronunciation or singing. The sincerity of your heart is what matters. The goal is consistent effort, building a daily spiritual muscle. Even on days when you feel distracted, the act of attempting the practice is valuable.

How this Practice Aligns with the Benoni's Path:

• Mind Over Heart: By consciously choosing to dedicate time to this piyut and focusing your kavanah, you are actively exercising your "willpower in his brain" to "restrain himself and control the drive of lust that is in his heart," as the Tanya describes. You are diverting your attention from mundane desires towards holiness.
• Arousing Divine Love: The very language of "Yedid Nefesh" is designed to awaken the "burning love" for God. It helps bring the "hidden love" of the divine soul to a revealed state, even if temporarily, providing a spiritual boost.
• Strengthening the Divine Soul: This daily spiritual exercise is a continuous act of "binding his chabad (intellectual faculties) to G-d." It strengthens the divine soul's "undisputed sovereignty and sway over the 'small city'," making it easier to resist negative impulses and choose holiness throughout the day.
• Preparing for Mitvot: Just as the Tanya notes that the blessings before Shema are "preparation for the fulfillment of the recital of the Shema," this daily piyut serves as a mini-preparation, setting a spiritual tone and fortifying the soul for the day's mitzvot and interactions.
• Combating Sinful Thoughts: The act of focusing intensely on words of divine love and longing actively pushes away "sinful thoughts" and "distraction" from the mind, as described in Tanya, by replacing them with positive, holy content.

By adopting this simple yet profound Sephardi practice, you are not just reciting words; you are engaging in an active spiritual discipline that cultivates self-awareness, deepens your connection to the Divine, and empowers you to navigate the inner landscape of the benoni with greater strength and grace.

Takeaway

Our exploration of the Tanya's profound insights into the benoni's spiritual journey, viewed through the vibrant lens of Sephardi and Mizrahi heritage, reveals a fundamental truth: the human quest for spiritual excellence and intimate connection with the Divine is a universal aspiration, expressed in myriad rich and textured ways across Jewish traditions. While the Tanya provides a unique Ashkenazi Hasidic roadmap for navigating the internal struggle between the divine and animal souls, Sephardi and Mizrahi communities have, for centuries, cultivated their own intricate pathways – through philosophical inquiry, ethical treatises, profound Kabbalistic practices, and the soul-stirring melodies of piyutim and bakashot.

What unites these diverse approaches is the shared recognition of the constant need for vigilance, the transformative power of prayer with kavanah, and the enduring capacity of the human spirit to choose holiness over folly. The benoni's path is not one of flawless perfection, but of relentless striving, of continuously redirecting the heart and mind toward God's will. This journey is sustained by an innate, "hidden love" for the Divine, which, when nurtured through disciplined practice and fervent devotion, can burst forth as a "burning love," capable of elevating the soul and bringing light into the "small city" of our being.

The beauty of Sephardi/Mizrahi heritage lies in its holistic integration of intellect, emotion, and communal experience – weaving the deepest mystical insights into the fabric of daily life, ethical conduct, and the communal song of the soul. It reminds us that whether through the intellectual rigor of a Maimonides, the cosmic tikkun of a Lurianic Kabbalist, or the soul-stirring melodies of a bakasha, each tradition offers a powerful and unique key to unlocking the divine potential within us, guiding us to live lives of deeper purpose, profound connection, and boundless love for the Creator and for one another.