Tanya, Part I; Likkutei Amarim 12:7

Hook

Imagine a vast, ancient library, its shelves groaning under the weight of millennia of wisdom, each scroll and volume whispering stories of faith, resilience, and profound understanding. Now, picture a single, luminous thread woven through these texts, a thread that speaks not of distant ideals, but of the intimate, ongoing battle within the human heart for holiness. This thread is the concept of the benoni, the intermediate soul, as illuminated by the Tanya, a cornerstone of Chabad philosophy, and it offers a powerful lens through which to appreciate the rich tapestry of Sephardi and Mizrahi Torah, piyut, and minhag.

Context

Place

While the Tanya, penned by Rabbi Schneur Zalman of Liadi, emerged from the Ashkenazi world of Eastern Europe, its profound exploration of the benoni resonates deeply within the Sephardi and Mizrahi traditions. These traditions, with their deep historical roots in the lands of Israel, Babylon, Spain, North Africa, and the Ottoman Empire, possess a vast treasury of mystical thought, ethical teachings, and liturgical poetry that grapples with similar themes of spiritual struggle and the attainment of closeness to the Divine. The intellectual and spiritual currents that flowed through these diverse communities, often engaging with Kabbalistic concepts and the intricacies of Jewish law, provide fertile ground for understanding the benoni's delicate balance. The discussions on the inner life, the cultivation of love and awe for God, and the struggle against the yetzer hara (evil inclination) are universal in their human relevance, yet find unique expression and application within the specific cultural and historical milieus of Sephardi and Mizrahi Jewry.

Era

The Tanya was first published in 1796, placing it at the cusp of the modern era, a time of significant intellectual and social upheaval for Jewish communities worldwide. However, the ideas it articulates, particularly concerning the structure of the soul and the dynamics of spiritual striving, are deeply rooted in earlier Jewish mystical traditions, including those that flourished within Sephardi and Mizrahi circles for centuries. The Kabbalistic insights that inform the Tanya’s understanding of the soul's divine and animal components, the concept of kelipot (husks or shells of impurity), and the interplay of the sefirot (divine emanations) have strong parallels in the teachings of scholars like Rabbi Moses Cordovero and Rabbi Isaac Luria within the Sephardi tradition, and the rich mystical heritage of Yemen, Morocco, and Iraq in the Mizrahi world. The Tanya, therefore, can be seen as a crystallization and systematization of ideas that have been a vibrant part of Jewish spiritual discourse across centuries and continents, including the vibrant intellectual life of Sephardi and Mizrahi centers of learning.

Community

The Tanya's concept of the benoni speaks to the spiritual journey of the individual, a journey that is universally relevant to all Jews, regardless of their specific heritage. However, when we consider the Sephardi and Mizrahi communities, we find rich traditions of ethical discourse, devotional poetry (piyut), and customs (minhag) that offer unique perspectives on this spiritual path. From the philosophical depth of Maimonides to the mystical insights of the Zohar, from the impassioned prayers of Moroccan Jewry to the meticulous legal codes developed in Baghdad, these communities have cultivated a profound engagement with the inner life. The emphasis on love (ahavah) and awe (yirah) for God, the intricate understanding of prayer as a dialogue with the Divine, and the deep appreciation for the beauty and meaning embedded in every commandment are all facets that illuminate the journey of the benoni within these vibrant traditions. The Sephardi and Mizrahi experience, marked by periods of both flourishing intellectualism and significant challenges, has fostered a profound understanding of human frailty and the persistent, hopeful pursuit of spiritual growth.

Text Snapshot

The Tanya's description of the benoni paints a vivid picture of a soul in a state of dynamic equilibrium. It is not a person who has never sinned, but rather one who has achieved a crucial mastery: the evil inclination, the yetzer hara, though present, never gains the upper hand to corrupt the "small city" of the body. The three "garments" of the animal soul – thought, speech, and act – which originate from the kelipah, do not succeed in ensnaring the divine soul to the point of sin. Instead, the divine soul's own garments – thought, speech, and act – are dedicated to the performance of the 613 mitzvot (commandments). This is a profound state where transgressions are avoided, not through an absence of temptation, but through a disciplined redirection of inner forces. The benoni is characterized by the knowledge that even during moments of heightened spiritual connection, like prayer, the "evil in the left part reawakens" after the intensity subsides. Yet, crucially, this evil is unable to translate into action. The intellect, stemming from the divine soul, retains its dominion, restraining desires and diverting attention towards holiness. It is a constant, conscious effort, a testament to the inherent superiority of wisdom over folly, ensuring that while the animal soul's desires may arise, they are ultimately kept in check, a victory for the divine spark within.

Minhag/Melody

The Resonant Beauty of Piyut and the Benoni's Struggle

The concept of the benoni, this delicate dance between divine aspiration and the persistent whispers of the animal soul, finds a powerful and evocative expression within the rich liturgical poetry of the Sephardi and Mizrahi traditions, known as piyut. While the Tanya offers a philosophical framework, piyut provides the emotional and spiritual landscape where this internal struggle is lived out and articulated. Many piyyutim are crafted to accompany specific moments in the prayer service, and their verses often grapple with the very themes that define the benoni's journey: the awe of God, the longing for closeness, the awareness of human frailty, and the plea for divine assistance in overcoming temptation.

Consider, for example, the profound impact of piyut recited during the High Holidays or on Shabbat. The melodies themselves, often haunting and deeply moving, carry the weight of generations of spiritual yearning. The words speak of the soul's vulnerability, of the constant need for introspection and repentance. A piyyut might describe the soul as a fragile vessel, easily marred by the dust of the world, or as a garden that requires constant tending lest the weeds of sinful thoughts choke the blossoms of holiness. These poetic expressions are not mere embellishments; they are integral to the spiritual practice of these communities, serving as vehicles for contemplation and as powerful affirmations of the ongoing effort required to maintain the benoni's equilibrium.

Within the Sephardi tradition, we find the exquisite works of poets like Rabbi Yehuda Halevi or Rabbi Israel Najara, whose verses delve into the depths of human emotion and spiritual aspiration. In the Mizrahi world, particularly in communities like Yemen or Iraq, the piyyutim often carry an even more direct connection to Kabbalistic thought, weaving in mystical imagery and concepts that resonate with the Tanya's understanding of the soul's components. The intricate structures of these poems, the complex allusions, and the deeply personal pleas for divine guidance all serve to illustrate the benoni's lived experience.

For instance, during the Selichot (penitential prayers) recited before Rosh Hashanah, the piyyutim often dwell on the soul's imperfections and the fear of divine judgment. Yet, interwoven with this is a powerful expression of hope and a reliance on God's mercy. The benoni, in such moments, would find their own internal struggles mirrored in these verses, recognizing the universal human condition of wrestling with one's inclinations. The melodic recitations of these poems, often passed down through families and communities for centuries, create an immersive spiritual environment where the abstract concept of the benoni becomes a tangible reality, a felt experience of the ongoing effort to align oneself with the Divine will.

The very act of singing or chanting piyut can be understood as a practice that supports the benoni's spiritual discipline. The focus required to follow the intricate melodies and the deep concentration needed to absorb the poetic meaning help to channel the mind away from distracting thoughts and towards holiness, as the Tanya describes. The emotional resonance of the melodies can awaken the heart's hidden love for God, a crucial element in strengthening the divine soul's dominance.

Furthermore, the communal recitation of piyut fosters a sense of shared spiritual purpose. While the benoni's struggle is ultimately an individual one, the collective voice of the community, united in prayer and song, provides a powerful support system. It reminds the individual that they are not alone in their efforts, and that the pursuit of holiness is a shared endeavor, a tradition passed down through generations, each generation adding its own voice to the ongoing spiritual symphony. This communal engagement with piyut thus serves as a vital reinforcement for the benoni, helping to solidify the "goodness that is diffused in the right part" and to counteract the allure of the "evil that is in the left part."

Contrast

The Nuance of Inner Victory: Benoni vs. the Ashkenazi Ideal of Tzaddik Gamur

When we consider the benoni as described in the Tanya, it's illuminating to respectfully contrast this concept with certain prevailing notions of spiritual achievement, particularly those that might be found in other streams of Jewish thought, such as some interpretations within the Ashkenazi tradition. The Tanya itself, in a footnote, highlights that the benoni as defined by Rabbi Schneur Zalman is "far superior to the rank of tzaddik as defined generally when it is applied to one whose good deeds exceed the bad." This distinction is crucial and allows for a nuanced appreciation of different spiritual aspirations.

In some understandings, a tzaddik gamur (a completely righteous person) is one whose good deeds overwhelmingly outweigh their transgressions, to the extent that their life is characterized by a profound and consistent alignment with God's will. This ideal, while noble, can sometimes imply a near-complete absence of internal struggle, a state where the yetzer hara is so subjugated that it rarely manifests in potent temptations. This perspective, while deeply aspirational, can inadvertently create a sense of unattainable perfection for the vast majority of individuals who experience significant internal conflict.

The benoni, in contrast, offers a more accessible and, in many ways, more realistic model for the spiritual journey of most individuals. The benoni acknowledges the persistent presence of the yetzer hara. The text explicitly states that after prayer, "the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights." However, the defining characteristic of the benoni is not the absence of desire, but the ability to restrain it. The "small city" is not devoid of the kelipah, but its "garments" (act, speech, thought) are not captured by it to the extent of sin. This is a victory of intellect and willpower over impulse, a testament to the inherent strength of the divine soul, even when confronted with powerful urges.

This emphasis on the management of the yetzer hara, rather than its complete eradication, resonates deeply with the practical and often deeply humanistic approach found in many Sephardi and Mizrahi ethical traditions. For example, the musar (ethical) literature of these communities often focuses on the ongoing cultivation of virtues like anavah (humility), savlanut (patience), and chesed (loving-kindness) not as traits of a person who never experiences anger or impatience, but as actively chosen responses to challenging situations. The goal is not to be incapable of feeling anger, but to actively choose not to act upon it, to redirect the energy towards positive action.

The Sephardi sage Rabbi Bahya ibn Paquda, in his foundational work "Hovot HaLevavot" (Duties of the Heart), emphasizes the importance of internalizing ethical principles and transforming one's character through conscious effort. His approach, while deeply spiritual, is grounded in the practical work of self-improvement, acknowledging the inherent challenges of human nature. Similarly, the rich tradition of teshuvah (repentance) within Sephardi and Mizrahi Judaism, while vital for all, often focuses on the process of returning to God and the ongoing commitment to a better path, recognizing that the journey is rarely linear and that setbacks are part of the human experience.

The benoni's triumph is not one of innate purity, but of achieved mastery. It is a victory won in the trenches of daily life, where temptations arise, desires stir, and the intellect must actively choose the path of holiness. This is a model that offers profound encouragement, suggesting that spiritual attainment is not a matter of being born perfectly righteous, but of diligently cultivating the inner strength to navigate the complexities of the human heart and to ensure that even when the yetzer hara stirs, it does not dictate our actions. This nuanced understanding of spiritual accomplishment, with its emphasis on ongoing effort and the power of conscious choice, offers a valuable perspective that complements, rather than replaces, other ideals within the broader spectrum of Jewish tradition.

Home Practice

Cultivating the "Small City": A Practice of Conscious Redirection

The Tanya's description of the benoni offers a powerful insight: the battle for holiness is often won not by eliminating desires, but by consciously redirecting them. The "small city" of our being, comprising our thoughts, speech, and actions, can be trained to serve the divine soul even when the animal soul stirs. Here's a simple practice inspired by this concept, which anyone can try at home:

The "Three-Minute Pause and Redirect":

1. Choose a Trigger: Identify a common moment in your day when you tend to fall into less productive or potentially negative thought patterns. This could be during your commute, while waiting in line, or just before bed.
2. Set a Timer: When that trigger moment arrives, set a timer for just three minutes.
3. Acknowledge, Don't Engage: As a thought or feeling arises that is distracting, unhelpful, or leads towards a less-than-ideal inclination (e.g., a critical thought about someone, a desire for immediate gratification, a feeling of frustration), acknowledge it without judgment. You might internally say, "Ah, there's that thought/feeling."
4. Consciously Redirect: This is the core of the practice. Instead of letting the thought consume you or lead to an action, consciously redirect your mental energy.
   • Towards Gratitude: Think of three things you are grateful for in that moment.
   • Towards a Positive Intention: Set a small, positive intention for the next hour or for the rest of your day.
   • Towards a Mitzvah: Briefly reflect on a mitzvah (commandment) you can perform today, even a small one, like offering a kind word or being patient.
   • Towards a Moment of Holiness: Recall a beautiful verse from Tehillim (Psalms) or a phrase from the prayers that brings you a sense of connection.
5. Breathe and Release: As the three minutes conclude, take a deep breath, and consciously release any lingering attachment to the initial thought or feeling.

This practice is not about suppressing your thoughts or feelings, but about exercising the "willpower in your brain" to control the "drive that is in your heart," as the Tanya describes. It's about recognizing that even if a thought arises from the "left part," you have the power to direct your attention and your actions towards the "right part" of holiness. Over time, this simple, three-minute pause can strengthen your capacity to navigate your inner world with greater intention and to embody the spirit of the benoni, where the divine soul's garments of thought, speech, and act are dedicated to the service of God.

Takeaway

The Tanya's profound exploration of the benoni offers us a powerful framework for understanding the ongoing spiritual work inherent in Jewish life. It teaches us that holiness is not the absence of struggle, but the mastery of it. The Sephardi and Mizrahi traditions, with their rich tapestry of piyut, ethical teachings, and minhag, provide a vibrant landscape where this internal battle is not only acknowledged but also deeply understood and actively engaged with. By embracing the practice of conscious redirection, we can cultivate our own "small cities" of thought, speech, and action, ensuring that the divine spark within us shines brightly, guiding us towards a life of purpose and connection, no matter the challenges we face.