Tanya, Part I; Likkutei Amarim 12:5

Ah, welcome, seekers of wisdom and beauty! Come closer, and let us embark on a journey that illuminates the soul and enriches the spirit. Today, we delve into a profound aspect of Jewish tradition, one that resonates with the vibrant tapestry of Sephardi and Mizrahi heritage. Prepare to be inspired by a tradition that is as ancient as it is alive, as diverse as it is deeply unified.

Hook

Imagine a celestial melody, woven from ancient threads of prayer and contemplation, rising from sun-drenched courtyards and shadowed synagogues, carrying the echoes of generations who yearned for connection with the Divine. This is the sound of Sephardi and Mizrahi Torah, a symphony of intellect and emotion, a testament to the enduring power of our heritage.

Context

Place

Our exploration today, though touching upon universal Jewish themes, finds its particular resonance within the historical and cultural landscapes shaped by Sephardi and Mizrahi Jewry. This encompasses the Iberian Peninsula prior to the expulsion, the flourishing Jewish communities of North Africa, the Middle East, and Persia, and their subsequent diasporic centers across the globe. Each locale, with its unique linguistic, social, and intellectual currents, contributed to the rich mosaic of our tradition. We speak of vibrant medinat Israel (Jewish states) and dispersed communities, from Baghdad to Cairo, from Fez to Salonica, and from Amsterdam to the Americas, each carrying distinct echoes of ancient wisdom.

Era

We are looking at a tradition that spans centuries, from the geonic period and the golden age of Spain (roughly 10th-13th centuries) through the Ottoman era and into the modern period. This is a tradition that has continuously evolved, adapting to new challenges and embracing new forms of expression while remaining rooted in its ancient sources. The insights we will explore today, while rooted in the foundational texts of Kabbalah and Jewish philosophy, have been interpreted and applied by countless scholars and mystics across these epochs, shaping the spiritual lives of millions.

Community

The communities we are discussing are those that trace their lineage and customs to these historical centers. This includes, but is not limited to, Jews of Spanish and Portuguese descent (Sephardim), and those from Arab-speaking lands and Iran (Mizrahim). While these broad categories encompass vast diversity, they share a common heritage of liturgical traditions, legal customs, philosophical thought, and mystical interpretations that distinguish them from Ashkenazi Jewry. We celebrate the inherent richness and distinctiveness within these communities, recognizing that even within Sephardi and Mizrahi traditions, there are myriad local variations and customs that add to the beauty of our collective heritage.

Text Snapshot

From the Tanya, specifically Likkutei Amarim, Chapter 12, we encounter a profound description of the benoni – the intermediate soul, a state of spiritual equilibrium that is both aspirational and attainable. This passage, though originating from the Chabad movement (itself a branch of Hasidism with deep roots in Ashkenazi tradition), offers universal insights into the human spiritual struggle, which resonates deeply within the contemplative traditions of Sephardi and Mizrahi thought.

The Inner Struggle

“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 (the shell of impurity), do not prevail within him over the divine soul to the extent of clothing themselves in the body… 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.”

Temporary Sovereignty

“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… 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…”

The Resurgence of Desire

“However, after prayer, when the state of sublimity of the Intellect… departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights. Yet, because the evil has not the sole authority and dominion over the ‘city,’ it is unable to carry out this desire from the potential into the actual by clothing itself in the bodily limbs, in deed, speech, and persistent thought…”

Wisdom's Triumph

“Thus it is written, ‘Then I saw that wisdom surpasses folly as light surpasses darkness.’… so is much foolishness of the kelipah… inevitably driven away by the wisdom that is in the divine soul in the brain, whose desire is to rule alone in the ‘city’…”

The Unwavering Benoni

“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…”

Minhag/Melody

The concept of the benoni as described in the Tanya finds a rich parallel in the Sephardi and Mizrahi tradition, particularly in the emphasis on kavanah (intention) and the philosophical underpinnings of prayer and Torah study. While the Tanya offers a specific model of the soul's inner workings, Sephardi and Mizrahi thinkers have long explored the nuances of spiritual discipline and the attainment of closeness to G-d through intellectual and emotional engagement.

The Sacred Harmony of Piyut

One of the most beautiful expressions of this spiritual striving in Sephardi and Mizrahi communities is the tradition of piyut (liturgical poetry). These poetic compositions, often sung or chanted during prayer services, are not merely decorative additions; they are vehicles for profound theological and mystical thought. Consider, for example, the piyyutim of Rabbi Yehuda Halevi, whose philosophical depth and yearning for Zion are palpable. His works, and those of many other masters, often explore the very internal struggles described in the Tanya.

A piyyut might begin with a contemplation of G-d's infinite oneness, leading to an introspection on the human soul's capacity for both divine connection and earthly distraction. The poetic language, rich with metaphor and allusion, invites the listener to move beyond the literal meaning of words and to access deeper layers of spiritual understanding. The melodies themselves, often intricate and evocative, are not mere musical accompaniments but integral to the devotional experience. They can evoke feelings of solemnity, joy, longing, or awe, guiding the congregants through a spectrum of spiritual states.

The Significance of Kavanah in Prayer

The emphasis on kavanah, or focused intention, in prayer is paramount. While all Jewish traditions value kavanah, in Sephardi and Mizrahi liturgy, it often carries a more explicitly philosophical and contemplative dimension. The blessings preceding the Shema, for instance, are designed to elevate the mind and heart, preparing the individual for the profound declaration of G-d's unity. The piyyutim sung during the High Holidays, such as those by Rabbi Israel Najara or Rabbi Shlomo Alkabetz, are replete with complex theological ideas that demand intellectual engagement alongside heartfelt emotion. These poems serve as intellectual and spiritual maps, guiding the worshipper through the inner landscape of repentance and divine encounter.

The structured recitation of the Shema and the Amidah, as mentioned in the Tanya, is a time when the "divine soul" is meant to hold sway. In the Sephardi and Mizrahi tradition, this is often amplified by the melodic and poetic elements that surround these core prayers. The melodies are chosen to create an atmosphere conducive to contemplation, to help the worshipper focus their mind and heart on the words and their deeper meaning. This is not just about avoiding sin, but about actively cultivating a connection with the Divine, a striving towards the "burning love" and "natural adoration" that the Tanya speaks of. The intricate structures of the piyyutim, their complex rhyme schemes and meter, demand a certain level of intellectual engagement, mirroring the Tanya's emphasis on the "wisdom that is in the divine soul in the brain."

Furthermore, the Sephardi and Mizrahi tradition often emphasizes the integration of philosophical inquiry with mystical practice. Thinkers like Maimonides, whose philosophical works deeply influenced these communities, stressed the importance of understanding G-d through intellect. This intellectual pursuit is not seen as separate from spiritual devotion but as its foundation. The piyyutim, therefore, can be seen as the poetic expression of this integrated approach, where philosophical concepts are clothed in beautiful language and set to moving melodies, making them accessible and deeply affecting.

The "small city" of the soul, as described in the Tanya, is a universal metaphor. In Sephardi and Mizrahi traditions, the battle for control of this "city" is fought not just through adherence to law, but through the cultivation of intellectual understanding, the elevation of emotional experience through art and music, and the deep contemplation of G-d's attributes as expressed in the Torah and the vast universe. The benoni is one who, through this disciplined engagement, ensures that the divine garments of thought, speech, and action are consistently aligned with Torah, even when the less refined desires of the animal soul attempt to reassert themselves. The richness of piyut and the emphasis on thoughtful prayer provide a fertile ground for cultivating this inner discipline, making the journey towards becoming a benoni a vibrant and aesthetically profound experience.

Contrast

While the Tanya's concept of the benoni offers a profound framework for understanding the spiritual life, it's important to acknowledge how other traditions within Judaism have approached similar goals, highlighting the richness of our diverse heritage without diminishing any practice.

The Ascetic Ideal vs. Integrated Devotion

One area where we can respectfully observe a difference in emphasis is in the approach to spiritual attainment. Within certain historical Ashkenazi mystical traditions, particularly in some strands of Hasidism that predated or developed alongside Chabad, there has sometimes been a stronger emphasis on practices aimed at sublimating or even annihilating the animalistic impulses. This can manifest as a more pronounced asceticism, a deliberate withdrawal from worldly pleasures, or a focus on intense emotional states that aim to overwhelm the ego and its desires. The goal, in such approaches, might be to achieve a state where the animal soul’s desires are rendered utterly insignificant, perhaps even to the point of temporary self-effacement.

In contrast, the Sephardi and Mizrahi approach, as exemplified by the rich tapestry of piyut, philosophy, and communal prayer, often emphasizes the integration of the human experience. The benoni, as described, does not necessarily seek to eradicate desire entirely but to master it, to redirect its energy towards holiness. This is reflected in the Sephardi and Mizrahi engagement with the world, rather than a primary focus on withdrawal. Think of the vibrant intellectual life in the Golden Age of Spain, the sophisticated legal scholarship, and the rich artistic and culinary traditions that coexisted with deep religious observance.

The "Small City" and its Inhabitants

The Tanya's "small city" metaphor, with its distinct "garments" of thought, speech, and action, provides a clear delineation of where the divine soul and the animal soul operate. The benoni ensures that the divine garments are always chosen, even if the animal soul’s potential for mischief remains in the background.

Within some other traditions, the struggle might be framed more as a battle for the entire city, where the goal is to conquer and transform every district, leaving no room for the "folly of the kelipah." This can lead to practices that are more overtly confrontational with the "evil inclination," seeking to dismantle its power structures within the psyche. The emphasis might be on achieving a state of spiritual purity so profound that the very notion of temptation becomes obsolete for that individual.

However, the Sephardi and Mizrahi tradition, while equally committed to holiness, often presents a more nuanced view of this struggle. The "wisdom that is in the divine soul in the brain" is seen as the primary tool for governance, not necessarily for utter eradication. It's about maintaining control, about ensuring that even when desires arise, they are not acted upon, and that the mind's focus is consistently redirected towards G-d. This is the essence of the benoni's triumph: not the absence of temptation, but the unwavering capacity to choose the divine path, to maintain the integrity of the "garments" of Torah, even when the "left part" of the heart stirs with worldly desires. The melodies of piyut, the philosophical discourse, and the communal prayer all serve to strengthen this inner governance, to cultivate a deep-seated love and awe of G-d that acts as a constant bulwark against the siren calls of the mundane. This approach celebrates the human capacity for self-mastery and the intelligent redirection of natural energies, rather than solely focusing on their suppression.

Home Practice

Cultivating the spirit of the benoni, as described in the Tanya and echoed in the richness of Sephardi and Mizrahi traditions, can be a beautiful and enriching practice in our daily lives.

The Practice of Mindful Moments

Here's a simple yet profound practice you can incorporate:

The "Three-Minute Reflection": Set aside three minutes each day, perhaps at the beginning or end of your day, or during a quiet moment. During this time, focus on your thoughts, speech, and actions from the past day or the coming hours.

1. Thought: Reflect on a thought you had that was particularly challenging or distracting. Instead of judging yourself, acknowledge it. Then, consciously redirect your mind towards a positive or constructive thought, perhaps a Torah concept, a prayer intention, or an act of kindness you wish to perform. This mirrors the Tanya's emphasis on the brain's ability to control thoughts.

2. Speech: Consider a word you spoke, or one you are about to speak. Was it constructive, kind, or necessary? If it was not, simply acknowledge it without dwelling on guilt. Then, make a conscious intention to speak words that uplift, encourage, or bring peace. This aligns with the Tanya's focus on speech as a garment of the soul.

3. Action: Think about an action you took, or one you are planning. Did it align with your values and with the commandments? If not, consider how you can adjust your actions moving forward to better reflect holiness. If you are planning an action, ask yourself: does this bring me closer to G-d and to others? This connects to the Tanya's concept of actions being the outward manifestation of inner states.

This practice is not about achieving perfection overnight, but about cultivating awareness and intentionality. It’s about strengthening the "wisdom in the brain" to govern the "heart," ensuring that our "garments" are consistently those of the divine soul, even when the "animal soul" stirs. It's a gentle, consistent effort to align our inner world with our outer actions, a beautiful echo of the spiritual journey championed in our Sephardi and Mizrahi heritage.

Takeaway

The Tanya's exploration of the benoni offers us a powerful lens through which to understand the dynamic nature of our spiritual lives. When we view this through the vibrant and nuanced perspective of Sephardi and Mizrahi traditions, we see a path that is not about eradicating our humanity, but about infusing it with divine purpose. It is a path of intellectual engagement, of emotional elevation through art and melody, and of conscious, moment-by-moment redirection towards holiness. The Sephardi and Mizrahi heritage teaches us that the "small city" of our souls is a place of constant, yet beautiful, work. By embracing the wisdom of our ancestors, we can cultivate a life where thought, speech, and action are consistently dedicated to the Divine, a testament to the enduring light of our tradition. May we all strive to embody this noble ideal, weaving our own unique melodies into the grand symphony of Jewish spiritual life.