Tanya, Part I; Likkutei Amarim 13:1

Hook

Imagine the vibrant hum of a bustling marketplace, the scent of spices mingling with ancient melodies, and a profound, internal wrestling match unfolding within the heart of every soul. This is the inner landscape of the benoni, the intermediate soul, a concept beautifully illuminated in the teachings that resonate from the Sephardi and Mizrahi traditions.

Context

Place

Our exploration today draws from the rich tapestry of Jewish life that flourished across the Mizrach – the East. This vast region encompasses communities from the Iberian Peninsula (whose Sephardi heritage predates the expulsion) and later, vibrant centers in North Africa, the Ottoman Empire, Persia, Yemen, and India. These were lands where Jewish thought and practice developed in constant dialogue with diverse cultures, forging unique expressions of Torah, piyut (liturgical poetry), and minhag (custom).

Era

The ideas we'll touch upon have roots stretching back to the geonic period and the development of rabbinic literature, but the specific articulation of the benoni in the Tanya, while from a later Chassidic tradition, engages with and synthesizes a long lineage of Jewish thought that was deeply embedded within Sephardi and Mizrahi intellectual currents. The emphasis on the internal spiritual struggle is a theme that echoes through centuries of Sephardi and Mizrahi philosophical and mystical writings.

Community

The communities involved were incredibly diverse, each with its own distinct historical trajectory and cultural nuances. From the intellectual giants of Baghdad and Cordoba to the devoted congregations of Fes and Aleppo, these were communities that preserved ancient traditions while forging new paths. The benoni is a concept that speaks to the universal human experience of spiritual striving, a theme that would have been profoundly relevant in these vibrant, multi-faceted Jewish societies.

Text Snapshot

"Therewith will be understood the commentary of our Sages that 'intermediate people are judged by both [the good and evil natures], for it is written, "When He stands at the right of the destitute to deliver him from the judges of his soul."'"

The text continues to describe the inner battle: "The evil nature [in the benoni], however, is no more than, for example, a magistrate or judge who gives his opinion on a point of law, yet it is not necessarily a final decision to be implemented in deed, for there is another magistrate or judge who is contesting this opinion."

This internal deliberation is guided by a higher power: "The final verdict comes from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature, as our Sages said, 'If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination.'"

The benoni's struggle is ongoing: "Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength, craving after all the pleasures of this world... such a person is likened to a 'wicked man.' In the words of our Sages, 'Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked.'"

Minhag/Melody

The Resonant Call of the Shofar and the Inner Awakening

The concept of the benoni finds a powerful echo in the sounds and practices associated with the High Holidays in Sephardi and Mizrahi communities, particularly the shofar. The piercing, resonant blast of the shofar is not merely a ritual sound; it is a call to introspection, a wake-up call to the soul. In many Sephardi traditions, the piyutim (liturgical poems) recited during Rosh Hashanah and Yom Kippur, such as those by the great paytanim (liturgical poets) like Rabbi Yehudah Halevi or Rabbi Yitzchak Giat, often explore themes of divine judgment, repentance, and the internal struggle against one's failings.

Consider the piyut "Avinu Malkeinu" (Our Father, Our King). While common across many Jewish traditions, its recitation in Sephardi and Mizrahi communities is often imbued with a particular melodic intensity and a profound sense of earnestness. The melodies themselves, passed down through generations, carry the weight of historical experience and spiritual yearning. When we hear these melodies, particularly the unique variations found in Moroccan, Iraqi, or Persian traditions, they can evoke a sense of the benoni's internal plea: a recognition of the dual impulses within, a desperate hope for divine assistance, and a profound commitment to aligning oneself with the good. The shofar's blast, in this context, is not just a command to listen, but an invitation to participate in the ongoing, internal dialogue described in the Tanya, where the divine soul strives for dominion. The varied nusach (liturgical melody) used in different communities for this prayer, each with its own emotional nuance, can be seen as a melodic manifestation of the benoni's complex emotional landscape.

Contrast

The Nuance of Teshuvah (Repentance): A Personal Journey, Not a Universal Blueprint

While the Tanya's concept of the benoni offers a powerful framework for understanding the ongoing spiritual struggle, it's important to acknowledge that different traditions have emphasized various pathways and interpretations of teshuvah.

For instance, in some Ashkenazi interpretations, particularly within certain Hasidic streams, the emphasis might be placed on achieving a state where the yetzer hara (evil inclination) is actively "nullified" or transformed into the yetzer hatov (good inclination) through intense spiritual elevation. This can sometimes lead to an aspiration towards a more absolute conquest of negative impulses.

In contrast, many Sephardi and Mizrahi approaches, while deeply committed to teshuvah, often embrace a more nuanced understanding of the benoni's reality. The emphasis might be less on complete eradication and more on disciplined management and redirection. This can be seen in the rich tradition of musar (ethical literature) from Sephardi thinkers like Rabbi Bahya ibn Pakuda in his "Duties of the Heart," which meticulously details the inner workings of the soul and the gradual, steady process of self-improvement. The focus here is on the continuous effort of aligning one's actions with Torah and mitzvot, acknowledging that the struggle may persist, but that consistent effort, under divine guidance, is the path to spiritual growth. This doesn't imply a lesser commitment to holiness, but rather a different, perhaps more patient, understanding of the human condition within the framework of divine mercy.

Home Practice

Cultivating the "Righteous Gaze": A Moment of Self-Reflection

One beautiful practice anyone can adopt, inspired by the Tanya's emphasis on self-awareness, is to dedicate a few moments each day to a mindful pause, adopting what the text calls the "righteous gaze."

Find a quiet moment, perhaps before starting your day or before bed. Close your eyes and gently bring to mind the concept of the benoni. Without judgment, simply acknowledge the dual impulses within you – the desires, the aspirations, the challenges. The Tanya advises us to regard ourselves "as if you were wicked," not to wallow in negativity, but to cultivate a humble awareness of our inherent struggles. Then, consciously turn your attention to the "divine soul." Imagine a gentle light illuminating your intellect and your capacity for good.

This isn't about self-recrimination, but about fostering a realistic, yet hopeful, self-perception. It's about recognizing the internal dialogue and actively choosing to lean into the divine spark, even when the "magistrate of the evil inclination" speaks its piece. This small practice of intentional self-observation can be a powerful tool for navigating the complexities of our inner lives, fostering a deeper connection to our spiritual selves, and honoring the ongoing work of teshuvah.

Takeaway

The journey of the benoni is a universal one, a testament to the profound depth and complexity of the human soul. From the vibrant intellectual centers of the Sephardi and Mizrahi world to the intimate practice in our own homes, the wisdom of our tradition invites us to engage with this inner landscape with honesty, humility, and unwavering hope. We are not simply spectators to our spiritual lives; we are active participants, with the Divine partner standing ever ready at our right hand.