Tanya, Part I; Likkutei Amarim 12:7

Hook

Imagine a tapestry woven not with threads of silk and gold, but with the intricate strands of divine intellect and human will, each fiber pulsating with the echoes of ancient synagogues and bustling marketplaces across continents. This is the tapestry of Sephardi and Mizrahi Torah, a vibrant testament to a tradition that, while unified by a common heritage, blossoms into a breathtaking spectrum of expression. From the sun-drenched shores of the Mediterranean to the spice-scented alleys of Baghdad, from the scholarly enclaves of Salonica to the bustling souks of Cairo, this is a tradition that has absorbed, synthesized, and re-created, offering a profound depth of understanding and practice that continues to inspire and challenge us today.

Context

The text we are exploring, Likkutei Amarim 12:7 from Tanya, Part I, offers a profound insight into the spiritual journey of the benoni, the intermediate soul. While the Tanya itself is a foundational text of Chabad Hasidism, a movement with distinct origins in Eastern European Ashkenazi Jewry, its exploration of universal spiritual concepts resonates deeply within the Sephardi and Mizrahi traditions. To truly appreciate this resonance, we must first understand the rich historical and intellectual landscape from which the Sephardi and Mizrahi traditions have emerged, a landscape that has, for centuries, been a crucible of Torah scholarship, philosophical inquiry, and vibrant communal life.

The Crucible of the Mediterranean and the East: A Legacy of Torah and Culture

The term "Sephardi" historically refers to Jews of Iberian Peninsula (Spain and Portugal) origin, while "Mizrahi" generally encompasses Jews from the Middle East and North Africa. However, these labels, while useful, often mask the immense diversity and interconnectedness within these broad categories. For centuries, these communities were not isolated islands of Jewish life but rather dynamic hubs of intellectual exchange, trade, and cultural flourishing, deeply integrated into the fabric of the diverse societies in which they lived.

### Andalusian Golden Age (c. 9th – 13th Centuries)

Our journey into this rich heritage must begin with the Golden Age of Jewish life in Al-Andalus, the Muslim-ruled Iberian Peninsula. This era, spanning roughly from the 9th to the 13th centuries, was a period of unprecedented intellectual and cultural flowering for Sephardi Jewry. Under relatively tolerant Muslim rule, Jewish scholars, poets, philosophers, and physicians not only thrived but also played a pivotal role in the broader cultural renaissance of the region.

• Intellectual Ferment: This was the era of giants like Rabbi Isaac Alfasi (Rif), whose codification of Talmudic law, the Halachot, became a cornerstone for future legal scholarship across all Jewish communities. His approach was characterized by rigorous analysis and a focus on distilling the essence of Halakha, a method that would influence generations. Then there was Maimonides (Rabbi Moshe ben Maimon, Rambam), perhaps the most influential Sephardi thinker after the Talmudic era. His Mishneh Torah, a monumental codification of Jewish law, and his philosophical masterpiece, The Guide for the Perplexed, attempted to reconcile Aristotelian philosophy with Jewish theology. The Guide, in particular, grappled with concepts of divine providence, the nature of prophecy, and the intellectual path to understanding God, themes that echo in the philosophical underpinnings of the Tanya. The very notion of striving for intellectual mastery in understanding God, a concept crucial to the benoni's struggle, found fertile ground in the intellectual climate fostered by Maimonides.
• Poetry and Liturgy: This period also witnessed a revolution in Hebrew poetry, known as Piyyut. Poets like Judah Halevi, whose Kuzari is a defense of Judaism and a philosophical dialogue, and Solomon ibn Gabirol, whose Mivhar HaPeninim (Choice of Pearls) offered ethical maxims, infused Hebrew poetry with a new level of sophistication and emotional depth. Many of the piyyutim composed during this era, rich in mystical imagery and philosophical concepts, found their way into the prayer books of Sephardi and Mizrahi communities, shaping their liturgical experience for centuries. The lyrical beauty and theological depth of these poems often explore the very tensions between the divine and the human, the spiritual and the material, that the Tanya seeks to address.
• Community and Identity: The Sephardi communities in Al-Andalus were characterized by their strong internal organization, their engagement with the wider society, and their deep commitment to Jewish tradition. They navigated complex relationships with both Muslim and Christian rulers, often carving out significant roles in commerce, diplomacy, and scholarship. This experience of living within diverse cultural and religious frameworks fostered a unique ability to engage with external ideas while maintaining a distinct Jewish identity.

### The Expulsion and Diaspora (Late 15th Century Onward)

The Alhambra Decree of 1492, expelling Jews from Spain, and the subsequent expulsion from Portugal in 1497, marked a seismic shift in Sephardi history. This diaspora scattered Sephardi communities across the Ottoman Empire, North Africa, Italy, the Netherlands, and eventually the Americas. Rather than being extinguished, Sephardi culture and intellectual life found new homes and continued to evolve.

• Ottoman Empire: A New Haven: Cities like Constantinople (Istanbul), Salonika, and Izmir became vibrant centers of Sephardi life. The Ottoman authorities, for the most part, welcomed the expelled Jews, recognizing their skills in trade, finance, and crafts. These communities developed their own distinct institutions, synagogues, schools, and legal frameworks, often blending Iberian traditions with local customs and influences. Salonika, in particular, became known as "the Mother of Israel" and "the Jerusalem of the Balkans," a remarkably diverse city where Ladino (Judeo-Spanish) was widely spoken and where a rich tapestry of Sephardi life flourished for centuries.
• North Africa: Syncretism and Resilience: In North Africa, from Morocco to Tunisia, Libya, and Egypt, Sephardi communities, often augmented by Iberian exiles, maintained their traditions while also interacting with the ancient indigenous Jewish populations and the dominant Arab culture. This led to a fascinating syncretism in minhag (customs), liturgy, and even language. The spiritual intensity and often mystical leanings of many North African Jewish traditions can be seen as a parallel path to the spiritual aspirations discussed in the Tanya.
• Mizrahi Centers of Learning: Parallel to the Sephardi developments, Mizrahi communities in cities like Baghdad, Aleppo, and Jerusalem maintained their own ancient traditions of Torah scholarship and spiritual life. These communities, with their deep roots stretching back to Babylonian and Palestinian Jewry, developed their own distinctive liturgical traditions, legal interpretations, and mystical insights. The intellectual rigor and devotional practices cultivated in these centers offer another rich dimension to the broader Sephardi-Mizrahi heritage.

### The Legacy of Mysticism and Kabbalah

A crucial element that connects the intellectual currents of Sephardi and Mizrahi Jewry to the Tanya's exploration of the soul is the profound influence of Kabbalah, Jewish mysticism. While Kabbalah has Ashkenazi roots as well, its development and dissemination were significantly shaped by Sephardi thinkers.

• The Zohar and Safed: The Zohar, the foundational text of Kabbalah, emerged in medieval Spain and was later canonized and extensively studied in Safed, a Galilean city that became a major center of Kabbalistic study in the 16th century, attracting many Sephardi scholars fleeing persecution and seeking spiritual renewal. Figures like Rabbi Isaac Luria (the Ari), though an Ashkenazi who settled in Safed, profoundly influenced Sephardi Kabbalists, and his teachings were meticulously recorded and disseminated by his Sephardi disciples. Kabbalistic concepts of divine emanations (sefirot), the cosmic struggle between good and evil (represented by kelipah and sitra achara), and the human soul's role in rectifying the world (tikkun) are deeply interwoven with the spiritual dialectic presented in the Tanya. The Tanya's "small city" metaphor for the human body, with its internal struggle between the divine soul and the animal soul, can be seen as a practical, internalized application of these broader Kabbalistic cosmologies.
• Devotional Practices: Sephardi and Mizrahi traditions often emphasize devotional practices that aim to achieve a heightened sense of divine connection. This can include ecstatic prayer, the singing of liturgical poems (piyyutim), and contemplative meditation. These practices align with the Tanya's emphasis on arousing love for God and cleaving to Him, particularly during moments of intense spiritual focus like prayer.

In essence, the Sephardi and Mizrahi traditions represent a vast and interconnected world of Jewish thought and practice, shaped by centuries of interaction with diverse cultures, philosophical traditions, and mystical insights. The Tanya, while originating in a specific Hasidic context, taps into universal spiritual struggles and aspirations that are deeply embedded within this rich Sephardi-Mizrahi heritage. The concept of the benoni – the individual constantly striving for spiritual equilibrium – is a timeless pursuit that resonates across all Jewish communities, and understanding the historical and intellectual backdrop of the Sephardi and Mizrahi experience allows us to appreciate the multifaceted ways this pursuit has been understood and lived.

Text Snapshot

This passage from Tanya, Part I, Likkutei Amarim 12:7, describes the benoni, the "intermediate" person, as one whose "evil never attains enough power to capture the 'small city,' so as to clothe itself in the body, and make it sin." The text elaborates on this internal struggle, explaining that the "three garments" of the animal soul – thought, speech, and act – which originate from the kelipah (the husk or shell of impurity), do not ultimately prevail over the divine soul. Instead, the "three garments" of the divine soul, engaged in the commandments, are the ones that are "implemented in the body." The benoni is thus characterized by never having committed a transgression, and the name "wicked" cannot be applied to them. However, the text clarifies that the "essence and being" of the divine soul do not constantly hold undisputed sway, except during propitious times like prayer. During these moments, the intellect is focused on God, arousing love and attachment. Yet, after prayer, the evil awakens, and desires for worldly pleasures may arise. Crucially, the benoni possesses the willpower to prevent these desires from manifesting in actual sin, thought, or speech, thus maintaining their status as neither fully righteous nor wicked.

Minhag/Melody

The concept of the benoni as a spiritual state, characterized by the ongoing battle between the divine and animal souls and the ultimate triumph of will over base desires, finds powerful expression within the rich liturgical and devotional landscape of Sephardi and Mizrahi communities. One particularly poignant example lies in the piyyutim (liturgical poems) that are sung and recited, especially during the High Holy Days and other solemn occasions. These poems are not merely decorative additions to the prayer service; they are profound theological and emotional vehicles that encapsulate the spiritual struggles and aspirations of the community.

The Eloquence of Piyyut: A Window into the Benoni's Struggle

Consider the piyyutim composed for the Shabbat Teshuvah (Sabbath of Repentance), the Shabbat between Rosh Hashanah and Yom Kippur. These poems often delve into the very essence of repentance, the introspection required for spiritual accounting, and the plea for divine mercy. They paint vivid pictures of the soul's internal landscape, mirroring the Tanya's description of the benoni's constant internal dialogue and the need to subjugate lower desires.

### "Avinu Malkeinu" – A Communal Cry of the Benoni

While "Avinu Malkeinu" (Our Father, Our King) is recited by all Jewish communities, its Sephardi and Mizrahi renditions often carry a distinct melodic and emotional weight, reflecting the particular emphasis on communal repentance and the deeply felt connection to God that characterizes these traditions. The repetitive structure, with its litany of pleas, can be understood as the benoni's persistent effort to reaffirm their connection to God, even as worldly desires may momentarily resurface.

• Melodic Nuances: The melodies used for "Avinu Malkeinu" in Sephardi and Mizrahi traditions are often deeply evocative. In some communities, such as those with Iraqi or Syrian heritage, the melodies might be characterized by melismatic passages and a sense of profound yearning, often drawing on the rich musical traditions of the region. The use of specific maqamat (musical modes) can imbue the prayer with a particular emotional color, ranging from deep sorrow to soaring hope. For instance, a melody in a maqam that evokes lament might underscore the benoni's awareness of their spiritual imperfections and the constant need for vigilance. Conversely, a more uplifting maqam might reflect the benoni's ultimate faith in God's love and willingness to forgive. The chanting of "Avinu Malkeinu" becomes a sonic representation of the soul's journey: acknowledging failings, pleading for spiritual strength, and reaffirming commitment.
• Lyrical Resonance: The very words of "Avinu Malkeinu" speak to the benoni's experience. Phrases like "Avinu Malkeinu, shavei alenu teshuvah" (Our Father, Our King, turn us back to You in repentance) directly address the need for redirection. The repetition of "Avinu Malkeinu, chatanu lefaneycha" (Our Father, Our King, we have sinned before You) acknowledges the potential for transgression, a reality that the benoni grapples with daily. Yet, the prayer also includes pleas for divine assistance in overcoming these challenges: "Avinu Malkeinu, kabeish et yetzer hara shebe'einu" (Our Father, Our King, subdue the evil inclination within us). This is precisely the struggle described in the Tanya – the need for God's help to ensure that the "evil in the left part reawakens" but does not "carry out this desire from the potential into the actual." The communal recitation amplifies this plea, as the community collectively embodies the state of the benoni, seeking strength in unity and shared commitment.
• The Power of Piyyut: Beyond "Avinu Malkeinu," countless other piyyutim from various Sephardi and Mizrahi traditions explore the themes of divine judgment, the fragility of the human soul, and the constant need for self-purification. Poems by masters like Rabbi Yehuda Halevi, Rabbi Israel Najara (a prominent poet in Ottoman Palestine and Safed), and Rabbi David Buzaglo (a renowned liturgical poet from Morocco) often use rich imagery and complex theological concepts to describe the inner life. They speak of the heart as a battleground, of the mind striving for clarity amidst distractions, and of the soul yearning for divine embrace. These poems provide a vibrant, lyrical counterpoint to the philosophical exposition of the Tanya, offering a more experiential and emotional understanding of the benoni's spiritual journey. The melodies accompanying these piyyutim are not mere accompaniments; they are integral to their meaning, shaping the listener's emotional response and deepening their engagement with the text. The Sephardi and Mizrahi traditions, with their vast repertoire of piyyutim and their diverse melodic traditions, offer a profound and beautiful way to connect with the universal spiritual aspirations that the Tanya seeks to illuminate.

Contrast

The Tanya's depiction of the benoni as an individual who never transgresses, though their inner desires may still be present, offers a specific theological and psychological framework. This framework, while universally applicable in its pursuit of spiritual growth, can be understood in contrast to other approaches within Jewish tradition that might emphasize different aspects of spiritual development or define spiritual attainment differently. It is crucial to approach these comparisons with profound respect for the diversity of Jewish thought and practice, recognizing that each tradition offers valuable insights.

The Benoni vs. The Ideal of Constant Transcendence in Some Kabbalistic Thought

The Tanya, particularly in its description of the benoni, presents a nuanced understanding of spiritual attainment. The benoni is not a perfect saint, but rather someone who has mastered their impulses to the point where sin is not enacted. The focus is on control and the prevention of transgression, with the understanding that inner stirrings of desire can still exist, albeit contained. This can be contrasted with certain interpretations within some Kabbalistic traditions, particularly those that might emphasize a more complete sublimation or even transcendence of the animal soul's desires as the ultimate spiritual ideal, even in this life.

### The Emphasis on Sublimation and Divine Union

Some streams of Kabbalistic thought, particularly those influenced by the teachings of Rabbi Isaac Luria (the Ari) and his disciples, sometimes articulate an ideal of spiritual attainment that goes beyond mere prevention of sin. In these perspectives, the ultimate goal might be seen as the complete transformation and sublimation of the animal soul's energies, turning them towards divine service. This is not just about restraining the impulse to sin, but about actively channeling those very energies, purified and elevated, into acts of devotion and mystical contemplation.

• Beyond Containment to Transformation: While the Tanya's benoni successfully contains the animal soul's impulses, preventing them from manifesting as sin, some Kabbalistic ideals suggest a more profound internal alchemy. The aspiration here is not just to keep the "evil in the left part" from "carrying out this desire from the potential into the actual," but to fundamentally purify and elevate those desires themselves. This might involve a state where the very "lusts of the world and its delights" are experienced with a divine awareness, where even the "burning love of G–d" is not merely a temporary state during prayer but a constant, pervasive reality that imbues all aspects of life. In such a state, the distinction between the divine and animal soul's impulses might become less about containment and more about a unified, divinely oriented experience.
• The Role of Tikkun (Rectification): The Lurianic Kabbalah, with its intricate doctrines of creation, fall, and tikkun, often posits a cosmic imperative for the rectification of all sparks of holiness. This tikkun extends to the very energies of the kelipah. While the Tanya's benoni is certainly engaged in a form of personal tikkun by restraining sin, some Kabbalistic aspirations envision a deeper, more active engagement with the forces of impurity, aiming to redeem and transform them. This might involve a more intense spiritual struggle, where the individual seeks to actively draw divine light into even the darkest aspects of their being, rather than simply pushing them away or suppressing them. The ideal here might be to experience the "foolishness of the kelipah" not just as something to be driven away by wisdom, but as something that, when properly understood and illuminated, can also be a pathway to divine insight, albeit a highly perilous one.
• The Nature of "Wickedness": The Tanya is quite clear that the benoni is "never wicked for a single moment." This implies a clear ethical boundary, where even a fleeting willing indulgence in sinful thought can disqualify one from this status. In contrast, some Kabbalistic discussions, while not condoning sin, might explore the notion of a soul that is deeply intertwined with the forces of impurity, yet still striving for redemption. The journey of such a soul, while fraught with danger, might be seen as a different kind of spiritual path, one that embraces the totality of the created world, including its darker aspects, in the pursuit of ultimate divine unity. The emphasis here might be less on the absence of sin and more on the intensity of the soul's desire for God, even amidst deep entanglement with lower realms.

### Respectful Nuance: Not Superiority, But Different Emphases

It is crucial to reiterate that this is not a judgment of superiority but an observation of differing emphases within the vast ocean of Jewish spiritual thought. The Tanya's focus on the benoni provides a practical and attainable model for spiritual growth for the vast majority of people. It acknowledges the reality of human nature and offers a path to spiritual integrity that is grounded in self-awareness and disciplined action. The Kabbalistic ideals of complete sublimation, while profoundly aspirational, might represent a more advanced or specialized spiritual path.

The Sephardi and Mizrahi traditions, with their own rich Kabbalistic heritage, often encompass both these approaches. Many communities have deep-rooted traditions of mystical contemplation and a yearning for divine union that aligns with the more transcendent ideals. Simultaneously, the emphasis on diligent adherence to Halakha, the meticulous observance of commandments, and the communal pursuit of spiritual purity, as seen in the High Holy Day prayers and practices, resonates deeply with the benoni's disciplined approach to spiritual life. The diverse expressions of Sephardi and Mizrahi Judaism offer a spectrum of spiritual pathways, from the practical mastery of the benoni to the soaring aspirations of mystical union, all contributing to the vibrant tapestry of Jewish tradition.

Home Practice

The profound spiritual insights of the Tanya, particularly the concept of the benoni and the internal struggle for spiritual mastery, can be integrated into our daily lives through simple yet powerful practices. The text emphasizes the importance of controlling our thoughts, speech, and actions, and of using specific moments, like prayer, to strengthen our connection to the Divine. Here’s a practice inspired by this teaching that anyone can try, regardless of their background or level of observance.

The "Mindful Moment" Practice: Cultivating the Benoni's Vigilance

This practice is about cultivating awareness and intentionality in our daily lives, mirroring the benoni's vigilance over their "small city" – their inner world and outer actions. It’s a way to practice the principles of channeling our energies towards holiness, even in the midst of mundane activities.

### Steps to Implement the Mindful Moment:

1. Choose Your Anchor Points: Select two to three specific moments in your day that are natural transition points or moments of heightened awareness. These could be:

   • Waking Up: Before getting out of bed, take a moment to reflect on the day ahead and set an intention for how you want to approach it with holiness.
   • Before a Meal: Before eating, pause to appreciate the sustenance and consider your relationship with nourishment, both physical and spiritual.
   • Commuting or Traveling: During your commute, instead of letting your mind wander aimlessly, use this time for intentional reflection.
   • Before Sleep: Before drifting off, briefly review your day, acknowledging moments of success and areas for improvement, without judgment.

2. The "Three Garments" Check-in: During each chosen anchor point, engage in a brief, internal "three garments" check-in, inspired by the Tanya's emphasis on thought, speech, and act:

   • Thought: "What are my dominant thoughts right now? Are they constructive, positive, and aligned with my values, or are they distracting and potentially harmful?" The benoni strives to prevent sinful thoughts from taking root. You can gently redirect your thoughts towards gratitude, purpose, or contemplation of something positive.
   • Speech: "What am I about to say, or what have I just said? Is my speech constructive, kind, and truthful? Or is it potentially hurtful, gossip, or idle chatter?" The benoni controls their speech to avoid transgression. You can choose to speak words of encouragement, kindness, or truth. If you find yourself about to say something negative, pause and consider if there's a better way to express yourself or if it's better left unsaid.
   • Act/Intention: "What is my intention with my next action? Is it driven by positive motivation, or by lower desires? How can I act in a way that brings me closer to my spiritual goals and serves others?" The benoni ensures their actions are aligned with the divine soul. You can focus on performing your next action with mindfulness, purpose, and a commitment to doing good.

3. The "Small City" of Your Attention: The Tanya speaks of the "small city" of the body, with the brain and heart as its core. During your mindful moment, bring your awareness to this "city." Consciously decide where you want to direct your attention. If you notice your mind wandering to desires or distractions (the "evil in the left part"), gently, like the benoni, "thrust it out with both hands" and redirect your focus towards holiness, gratitude, or your intentions. This is not about suppressing thoughts but about consciously choosing what to dwell upon, just as the benoni chooses not to let sinful thoughts into their will.

4. Incorporate a Moment of Gratitude or Aspiration: Conclude each mindful moment with a brief expression of gratitude for something in your life or a short aspiration for the day ahead. This could be a silent "Baruch Hashem" (Blessed is God) for a blessing received, or a simple thought like, "May my actions today be a reflection of goodness." This reinforces the "burning love in the right part of the heart" that the Tanya describes as a core element of spiritual connection.

### The "Why" and "How" of this Practice:

• Accessibility: This practice requires no special equipment or advanced knowledge. It can be integrated into any lifestyle.
• Incremental Growth: The power of this practice lies in its consistency. Small, regular moments of self-awareness build over time, gradually strengthening your ability to control impulses and direct your energies positively.
• Emulating the Benoni: By consciously checking your thoughts, speech, and intentions, you are actively engaging in the self-mastery that defines the benoni. You are not waiting for moments of crisis to exercise your spiritual will, but rather building that muscle proactively.
• Sephardi/Mizrahi Connection: This practice echoes the emphasis on intentionality and the mindful engagement with one's inner life found in many Sephardi and Mizrahi traditions, from the contemplative aspects of Kabbalah to the disciplined adherence to prayer and ritual. It’s about bringing that deep spiritual consciousness into the everyday.

By dedicating just a few minutes each day to these "Mindful Moments," you can begin to cultivate the inner vigilance and intentionality that the Tanya describes as the hallmark of the benoni, transforming your daily life into a more sacred space.

Takeaway

The exploration of Tanya, Part I, Likkutei Amarim 12:7, through the lens of Sephardi and Mizrahi heritage, reveals a profound truth: the spiritual struggle for balance and intentionality is a universal human endeavor. While the Tanya offers a specific framework for understanding the benoni, the rich traditions of Sephardi and Mizrahi Jewry, with their vibrant liturgical poetry, deep mystical insights, and historical resilience, demonstrate how these universal spiritual aspirations have been lived, sung, and contemplated across diverse cultures and centuries. The takeaway is not just an intellectual understanding of a spiritual state, but an inspiration to actively cultivate our own "small city" of awareness, transforming our thoughts, speech, and actions into instruments of holiness, just as countless generations before us have striven to do. The Sephardi and Mizrahi heritage reminds us that this journey is not only profound but also beautifully diverse, offering myriad pathways to connect with the Divine.