Tanya, Part I; Likkutei Amarim 13:11

Hook

Imagine the scent of jasmine and warm spices mingling with the ancient ink of a Sephardic siddur, a melody rising from generations of hearts across Morocco, Baghdad, Salonica, or Yemen – a prayer not just recited, but lived, infused with a vibrant, tangible spirituality that connects us directly to a timeless chain of tradition. This is the flavor of Sephardi and Mizrahi heritage: rich, resilient, and profoundly soulful.

Context

Place: From Iberia to the Global East

The tapestry of Sephardi and Mizrahi Jewish life is woven across a vast geographical expanse, reflecting a journey of both triumph and profound resilience. "Sephardi" primarily refers to the descendants of Jews expelled from Spain and Portugal in the late 15th century, who subsequently found refuge and built new vibrant communities across the Ottoman Empire (Turkey, Greece, the Balkans), North Africa (Morocco, Algeria, Tunisia, Libya), and parts of Western Europe (Holland, Italy, England). Their language, Ladino (Judeo-Spanish), became a testament to their Iberian roots. "Mizrahi," meaning "Eastern," encompasses Jewish communities from the Middle East, North Africa, and Central Asia who never experienced the Iberian exile. These communities, often with histories stretching back millennia to Babylonian and Persian exiles, include Jews from Iraq, Iran, Syria, Yemen, Egypt, Uzbekistan, and the Caucasus. Though distinct in their origins and some customs, centuries of interaction, shared legal frameworks (like the Shulchan Aruch), and common spiritual luminaries often blur the lines, creating a rich, interconnected spiritual world. From the bustling mellahs of Fez and Marrakech, where scholarly debate filled the air, to the ancient synagogues of Aleppo and Baghdad, preserving unparalleled liturgical traditions, and the sun-baked villages of Yemen, where Torah was life itself – each locale contributed its unique hue to this magnificent mosaic.

Era: A Legacy Spanning Millennia

The heritage we celebrate spans millennia, reaching back to the Babylonian Exile, the vibrant academies of the Geonim, and the Golden Age of Spain. The foundational works of Rabbinic Judaism – the Babylonian Talmud, the Geonic responsa, and the philosophical and legal writings of luminaries like Maimonides (Rambam) – emerged from or were deeply shaped by these Eastern and Sephardic centers. The Golden Age of Spain, from the 10th to the 13th centuries, saw an unparalleled flourishing of Jewish philosophy, poetry, science, and Kabbalah, producing intellectual giants such as Rabbi Yehuda HaLevi, Rabbi Shlomo ibn Gabirol, and Nachmanides (Ramban). Following the Spanish expulsion, Sephardic centers re-established themselves with remarkable vigor in places like Safed, Salonica, Amsterdam, and Izmir, becoming crucibles for Kabbalistic thought, ethical literature (Mussar), and the codification of halakha. The enduring influence of figures like Rabbi Yosef Karo (author of the Shulchan Aruch) and Rabbi Isaac Luria (the Arizal) from Safed, whose teachings were disseminated widely by Sephardic students like Rabbi Chaim Vital, testifies to the continued spiritual dynamism. Mizrahi communities, such as those in Iraq and Yemen, maintained distinct, ancient traditions, preserving melodies and textual interpretations often antedating the European medieval period, carrying forward a legacy unbroken since antiquity. This vast historical sweep demonstrates a continuous, living tradition that has adapted, innovated, and thrived through empires and exiles, always maintaining its spiritual core.

Community: A Tapestry of Unity and Distinctiveness

The Sephardi and Mizrahi communities, despite their geographical and historical diversity, share a profound sense of unity rooted in shared values, legal traditions, and a common spiritual language. While specific minhagim (customs) might vary from Morocco to Syria, or from Yemen to Greece – a Moroccan Jew might pronounce Hebrew differently than a Syrian, a Tunisian piyut might follow a distinct maqam from an Iraqi one – the underlying reverence for Torah, the emphasis on family and community, the warmth of hospitality (hachnasat orchim), and a deep, often mystical, connection to God remain constant. The Shulchan Aruch, primarily authored by Sephardic masters like Rabbi Yosef Karo and Moses Isserles (Rema), serves as the universal halakhic guide, uniting disparate communities under a common legal framework. The study of Kabbalah, particularly the teachings of the Arizal, became a unifying spiritual force across Sephardi and Mizrahi lands. The vibrant communal life, often centered around the synagogue and the sage (Chacham), fosters a holistic approach to Judaism where prayer, study, ethical conduct, and social responsibility are intertwined. This sense of collective identity, while celebrating the unique flavors of each sub-community, has allowed Sephardi and Mizrahi Jews to preserve their heritage with remarkable strength and beauty, passing it down through generations as a living, breathing testament to their faith and resilience.

Text Snapshot

The text before us, from Tanya, Part I, Likkutei Amarim 13:11, offers a profound exploration of the benoni, the "intermediate person." Rabbi Shneur Zalman of Liadi, the Alter Rebbe, a foundational figure of Chabad Hasidism in 18th-century Eastern Europe, defines the benoni not as someone with an equal mix of good and evil deeds, but as an individual whose actions, speech, and even thoughts are consistently aligned with God's will, yet whose innate evil inclination (yetzer hara) in the heart remains strong, merely subdued, not eradicated. This yetzer hara is likened to a "magistrate" offering counsel, which is then challenged by the divine soul's intellect. The benoni's struggle is an ongoing arbitration, requiring constant divine assistance ("If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination"). The text emphasizes that even one whose "whole aspiration is in G–d’s Torah... day and night for its own sake" should still regard himself as a benoni, for the evil essence might remain in its full strength, its "garments" (thought, speech, act) merely prevented from expression by the divine soul's dominion. True victory over the sitra achara (evil side) – its complete abolition – is reserved for the tzaddik, the perfectly righteous.

While Tanya provides an unparalleled Ashkenazi Hasidic framework for understanding this profound internal spiritual struggle, our journey as guides to Sephardi and Mizrahi heritage leads us to explore how parallel concepts of the "intermediate person," the struggle with the yetzer hara, and the constant striving for divine aid have been articulated and practiced within our own vibrant traditions. The universal human condition of grappling with one's inner world, striving for spiritual purity, and seeking closeness to the Divine is a theme that resonates deeply across all Jewish communities, finding diverse yet equally profound expressions. We will now turn to the rich tapestry of Sephardi and Mizrahi thought and practice to illuminate these pathways.

Minhag/Melody

The spiritual landscape of Sephardi and Mizrahi Judaism offers a rich array of teachings, practices, and melodies that address the very core of the benoni's struggle: the constant internal battle between the yetzer hatov (good inclination) and the yetzer hara (evil inclination), the pursuit of spiritual sincerity, and the reliance on divine assistance. These traditions, rooted in centuries of ethical, philosophical, and Kabbalistic thought, provide profound guidance for navigating the complexities of the human soul.

The Inner Work: Sephardic Mussar and Kabbalah

Sephardi and Mizrahi sages have long emphasized the importance of Mussar (ethical instruction) and Kabbalah as pathways to purifying the soul and achieving spiritual elevation. These disciplines, though distinct, often intertwine, offering a holistic approach to self-improvement that directly speaks to the benoni's challenge.

Chovot HaLevavot (Duties of the Heart) by Rabbeinu Bachya ibn Pakuda (11th Century, Spain)

This monumental work, penned in Judeo-Arabic, is a cornerstone of Jewish ethical literature and has profoundly influenced Sephardic thought for nearly a millennium. Rabbi Bachya's treatise systematically explores the "duties of the heart" – inner spiritual obligations such as trust in God (bitachon), sincerity (kavanah), self-accounting (heshbon nefesh), humility (anavah), and love of God (ahavat Hashem). These are precisely the inner qualities that define the benoni's struggle and progress.

• The Struggle with Desires: Rabbi Bachya dedicates extensive chapters to "The Gate of Checking Ourselves" and "The Gate of Separating Ourselves" from worldly pursuits. He meticulously dissects how the yetzer hara operates, not just through overt sin, but through subtle distractions, pride, and the allure of materialism. This resonates deeply with Tanya's depiction of the yetzer hara remaining in "full strength" in the heart, even if its "garments" are subdued. Rabbi Bachya teaches that true service of God requires constant vigilance over one's thoughts and intentions, recognizing that external actions alone are insufficient without pure inner motivations. He urges introspection, much like the benoni is advised to "in his own eyes regard himself as if he were wicked," to remain humble and aware of the internal challenges.
• Reliance on Divine Aid: Central to Chovot HaLevavot is the concept of bitachon – trust in God. Rabbi Bachya argues that only through complete reliance on the Creator can one truly overcome the immense challenges of the yetzer hara. This mirrors Tanya's assertion that "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." For Rabbi Bachya, bitachon is not passive acceptance but an active spiritual state that empowers the individual to persevere in their ethical and spiritual development, knowing that divine providence guides and supports their efforts. This trust fuels the divine soul's ability to "gain the upper hand and mastery over the folly of the fool and evil nature."

Reshit Chochmah (The Beginning of Wisdom) by Rabbi Eliyahu de Vidas (16th Century, Safed)

A pivotal work of Kabbalistic Mussar, Reshit Chochmah emerged from the vibrant mystical center of Safed and became immensely popular across Sephardic communities. Rabbi de Vidas, a student of the Arizal's main disciple, Rabbi Chaim Vital, blends ethical teachings with deep Kabbalistic insights, offering a roadmap for spiritual purification and communion with God.

• Holistic Purification: Reshit Chochmah systematically addresses various spiritual traits (middot) such as humility, fear of Heaven, love of God, and holiness. It delves into the intricate relationship between the body and soul, explaining how physical actions and even mundane pursuits can either elevate or defile the soul. This detailed examination of human conduct and its spiritual ramifications provides practical guidance for the benoni seeking to refine their entire being, not just their external behavior. The book emphasizes that every aspect of life, from eating and sleeping to speaking and studying, offers an opportunity for spiritual growth or descent, urging constant awareness and intentionality.
• Kabbalistic Perspective on the Yetzer Hara: Drawing from Lurianic Kabbalah, Rabbi de Vidas explains the cosmic roots of evil and the yetzer hara, viewing the internal struggle as a microcosm of a larger cosmic process of tikkun (rectification). Understanding the yetzer hara not merely as a psychological impulse but as a spiritual force (the sitra achara) gives the benoni's battle profound significance. The act of subduing the yetzer hara is seen as contributing to the cosmic restoration of holiness. This Kabbalistic dimension provides a powerful motivation for perseverance, transforming the individual's spiritual efforts into a partnership with the Divine in bringing about universal redemption. The "glow radiated by the Divine light" in Tanya finds its Kabbalistic parallel here, as the soul draws sustenance from higher spiritual realms to combat the forces of defilement.

The Voice of the Soul: Sephardi/Mizrahi Piyut and Liturgy

Beyond the written texts, the living tradition of Sephardi and Mizrahi Judaism is profoundly expressed through its piyutim (liturgical poems) and unique liturgical practices. These poetic expressions and melodies are not mere adornments but serve as potent vehicles for communal and individual spiritual experience, offering solace, inspiration, and a means to articulate the soul's deepest yearnings and struggles.

Bakashot (Supplicatory Prayers) Tradition

The Bakashot tradition, particularly vibrant in Moroccan, Syrian, and Jerusalemite Sephardic communities, exemplifies the passionate spiritual quest of the Sephardi soul. These early morning supplicatory prayers, often sung collectively in elaborate maqam melodies (Middle Eastern musical modes), are a spiritual awakening, a deeply personal encounter with the Divine.

• Awakening the Heart: Before dawn on Shabbat mornings, communities gather to sing Bakashot, preparing their hearts and minds for the holiness of the day. Many piyutim within the Bakashot repertoire explicitly address the struggle with the yetzer hara, confessing human frailties, and pleading for divine assistance to overcome shortcomings. For instance, piyutim by Rabbi Israel Najara (16th century, Safed/Gaza) or the renowned Moroccan paytanim often contain lines expressing remorse for past misdeeds and a fervent desire for spiritual purity. The act of singing these heartfelt pleas, often with tears and intense concentration (kavanah), allows the individual to express the very sentiments of the benoni: recognizing the persistent presence of the evil inclination while actively seeking God's help to elevate one's thoughts, speech, and actions. The communal singing fosters a shared spiritual journey, reinforcing the idea that this struggle is universal and that divine aid is always available to those who seek it with sincerity.
• The Power of Melody: The maqam system itself is deeply interwoven with the emotional and spiritual content of the piyutim. Different maqamat evoke distinct moods – reverence, longing, joy, penitence. Singing a Bakasha in a maqam like Husayni or Nahawand can profoundly affect the soul, opening it to introspection and connection. This musical dimension transforms intellectual understanding into a visceral, felt experience, allowing the "love for G–d [to] manifest itself in his heart on propitious occasions, such as during prayer and the like," as Tanya describes. The melody becomes a bridge between the physical and spiritual, helping the divine soul "gain strength and ascendancy over the animal soul."

Seliḥot (Penitential Prayers)

In Sephardi and Mizrahi traditions, the recitation of Seliḥot begins much earlier than in Ashkenazi communities, often from Rosh Chodesh Elul, a full month before Rosh Hashanah. This extended period of penitence underscores the profound emphasis on teshuvah (repentance) and heshbon nefesh (soul-accounting).

• Intense Soul-Accounting: The Seliḥot piyutim are rich with imagery of human fallibility and divine mercy. They provide a structured framework for individuals to confront their inner struggles, acknowledge their shortcomings, and articulate their desire for spiritual renewal. Many piyutim directly address the internal conflict, lamenting the power of the yetzer hara and appealing to God's compassion. For example, piyutim like "Adon HaSeliḥot" (Master of Forgiveness), widely sung across Sephardi communities, encapsulate the essence of humility and reliance on God's grace. The repeated refrain, "We have sinned before You, have mercy on us," is a collective admission of the benoni's ongoing struggle.
• Communal and Personal Teshuvah: The daily gathering for Seliḥot during Elul creates a powerful communal atmosphere of introspection and collective spiritual striving. While the prayers are communal, the experience is intensely personal, prompting each individual to reflect on their own actions and intentions. This prolonged period of teshuvah allows for a gradual and profound transformation, helping to reinforce the divine soul's dominion over the animal soul, as discussed in Tanya. It prepares the heart for the High Holy Days, fostering a deeper, more enduring "love of G–d" that aims to transcend the fleeting moments of prayer.

The Practice of Kavanah (Intention)

Across all Sephardi and Mizrahi liturgical practices, there is a strong emphasis on kavanah, deep intention and concentration during prayer. This is not merely an intellectual exercise but a holistic engagement of heart, mind, and soul.

• Heart-Centered Prayer: The Sages teach that "Rachmana liba ba'ei" – the Merciful One desires the heart. For Sephardi/Mizrahi communities, kavanah during prayer is paramount. It means not just reciting words, but truly feeling their meaning, contemplating the greatness of God, and directing one's entire being toward the Divine. This aligns perfectly with Tanya's description of the "love for G–d manifest[ing] itself in his heart on propitious occasions, such as during prayer."
• Contemplation and Connection: Many Sephardi prayer books (like the Siddur Kol Yaakov or Siddur Rinat Yisrael) include detailed instructions or Kabbalistic meditations (kavannot) to enhance focus and deepen the spiritual experience. Before prayer, individuals are encouraged to engage in hitbonenut (contemplation) on God's greatness, preparing the heart to receive and express divine love. This deliberate cultivation of kavanah is a daily practice for the benoni, ensuring that even when the yetzer hara lies "dormant," the divine soul is continually strengthened and reawakened, building a consistent spiritual discipline that strives for "true service."

In summary, while the specific framework of the benoni as articulated in Tanya belongs to Ashkenazi Hasidism, the underlying spiritual quest for self-mastery, purity of intention, and reliance on divine grace finds vibrant and profound expression throughout the rich, diverse, and ancient traditions of Sephardi and Mizrahi Judaism through their ethical literature, mystical teachings, and deeply moving liturgical poetry and melodies.

Contrast

When considering the internal spiritual struggle and the pursuit of holiness, Sephardi/Mizrahi traditions, while sharing fundamental goals with Ashkenazi Hasidism, often present distinct methodologies and emphases. Let's respectfully explore one such difference in approach, particularly concerning the benoni and the path to spiritual refinement.

The Path to Spiritual Elevation: Gradual Refinement vs. Transformative Contemplation

Both Sephardi/Mizrahi ethical teachings and Chabad Hasidism (as exemplified by Tanya) recognize the persistent nature of the yetzer hara and the need for divine assistance. However, their primary methodologies for engaging and subduing this inclination can present different focal points.

Sephardi/Mizrahi Emphasis: Halakhic Precision, Mussar, and Kabbalistic Tikkun

In many Sephardi and Mizrahi traditions, the path to overcoming the yetzer hara and achieving spiritual elevation is often characterized by a strong emphasis on:

• Meticulous Halakhic Observance (Dikduk BaMitzvot): The foundation is an unwavering commitment to the precise fulfillment of mitzvot as outlined in halakha. This is not merely external adherence but is understood as the primary vehicle for purifying the body and soul. The belief is that consistently performing good deeds, speaking holy words, and thinking pure thoughts, even if the heart is not yet fully transformed, gradually refines the individual and weakens the grip of the yetzer hara. This is often coupled with a focus on kavanah during mitzvot, ensuring the internal commitment matches the external act.
• Systematic Mussar Study and Practice: Works like Chovot HaLevavot, Reshit Chochmah, and later ethical treatises (e.g., Orchot Tzaddikim, Pele Yoetz by Rabbi Eliezer Papo, or the Ben Ish Chai's Halichot Olam) provide detailed, step-by-step guidance on cultivating virtues (middot) and eradicating negative traits. The approach is often analytical and prescriptive, encouraging heshbon nefesh (self-accounting) and focused work on specific character flaws. The "intermediate person" strives for consistent, incremental improvement through disciplined ethical practice.
• Kabbalistic Tikkun and Kavanot: For those steeped in Kabbalah, the struggle against the yetzer hara is understood within a cosmic framework of tikkun (rectification). Every mitzvah performed with proper kavanah is seen as repairing spiritual worlds and elevating sparks of holiness. This provides a powerful, mystical motivation for adherence to halakha and ethical conduct, transforming everyday actions into acts of cosmic significance. The focus is on aligning one's actions with divine will to bring about spiritual harmony.

In this framework, the benoni is an individual who diligently engages in these practices, trusting that the consistent effort, combined with divine grace, will gradually purify the heart and lead to a more profound and enduring love of God. The internal struggle is acknowledged and worked through primarily by re-directing one's actions, speech, and thoughts in accordance with Torah and mitzvot, and through the systematic cultivation of middot.

Chabad Hasidic Emphasis: Intellectual Contemplation (Hitbonenut) and Transformative Love

Chabad Hasidism, while certainly valuing halakha and mussar, places a distinctive emphasis on intellectual contemplation (hitbonenut) as a primary means of transforming the inner self, particularly for the benoni.

• Contemplative Meditation: Tanya teaches that the benoni's love for God often manifests during prayer through hitbonenut – deep, intellectual contemplation on the greatness of God, the Ein Sof. This contemplation is designed to arouse a profound, intense love and awe in the heart, which then subdues the sitra achara. The focus is on generating a powerful, albeit sometimes fleeting, emotional experience that allows the divine soul to "gain strength and ascendancy over the animal soul."
• Intellectual Dominion: The Tanya emphasizes that the divine soul's intellect "rules over the [entire] 'small city,' i.e., all the parts of the body, making them a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments of the Torah." The path to controlling the yetzer hara is primarily through the mind's dominion, achieved by immersing oneself in the intellectual understanding of God's unity and greatness, which then inspires the heart. The benoni is constantly striving to bring the "mind supremacy and dominion over the heart."
• Service of Truth (Avodat HaEmet): While the benoni's love in prayer might be intense, Tanya acknowledges it can "pass and disappear after prayer." The goal is to develop a "true service" that is "established forever," akin to the tzaddik. The benoni strives to make these moments of intense love more frequent and impactful through consistent hitbonenut.

The contrast lies not in the ultimate goal of connecting with God and subduing the yetzer hara, but in the primary spiritual technology employed. While Sephardi/Mizrahi traditions often emphasize a more gradual, cumulative process through meticulous halakha, systematic mussar, and Kabbalistic kavanot embedded in action, Chabad Hasidism, as seen in Tanya, highlights the power of intellectual contemplation to generate transformative emotional experiences that temporarily subdue the yetzer hara and elevate the divine soul. Both paths are profound and valid, reflecting the diverse wisdom within Jewish tradition for the spiritual seeker.

Home Practice

To bring a taste of Sephardi/Mizrahi spiritual practice into your daily life, let's adopt a small yet profound practice focused on Heshbon HaNefesh (Soul Accounting) and Kavanah (Intention) inspired by Chovot HaLevavot.

Practice: The Daily "Gate of Checking Ourselves"

Inspired by Rabbeinu Bachya ibn Pakuda's "Gate of Checking Ourselves" in Chovot HaLevavot, dedicate a few minutes each evening to a mindful review of your day, focusing on your intentions and how they aligned with your spiritual aspirations.

1. Choose a Quiet Moment: Before bed, or at another consistent time when you can be undisturbed, find a peaceful spot.
2. Reflect on Intentions (Kavanah): Instead of just reviewing what you did, reflect on why you did it.
   • Morning Intentions: Begin by recalling any good intentions you set for the day (e.g., to be patient, to speak kindly, to pray with more focus, to study Torah). How well did you adhere to them?
   • Actions and Speech: Think about 2-3 significant interactions or actions from your day. Were your intentions pure? Did you speak out of love, respect, or anger? Did you act with integrity, or were you swayed by self-interest or the yetzer hara?
   • Inner Thoughts: Briefly consider your dominant thoughts. Were they constructive, positive, or did they lead to negative emotions or gossip?
3. Acknowledge and Resolve:
   • Gratitude: Express thanks to Hashem for the moments you succeeded in acting with kavanah and fulfilling your good intentions.
   • Self-Compassion & Honesty: For areas where you fell short, acknowledge it without harsh self-judgment, but with sincere honesty. This is not about guilt, but about awareness.
   • Resolution: Humbly commit to doing better tomorrow. Choose one small, specific area for improvement for the next day (e.g., "Tomorrow, I will make a conscious effort to listen more patiently to my family," or "I will approach my morning prayers with greater focus on the meaning of the words").
4. A Brief Supplication: Conclude with a short, heartfelt prayer, asking God for strength and assistance in overcoming your challenges and purifying your intentions, much like the Bakashot tradition: "Ribono shel Olam, Master of the Universe, help me to serve You with a whole heart and pure intentions. Strengthen my yetzer hatov and guide me on the path of truth."

This practice, rooted in Sephardic Mussar, helps cultivate self-awareness, fosters genuine teshuvah, and strengthens your spiritual resolve, echoing the benoni's continuous arbitration and reliance on divine aid. It transforms introspection into a daily act of spiritual growth.

Takeaway

The spiritual journey of the benoni, the intermediate person, is a universal human experience, a testament to the enduring struggle for inner integrity and connection with the Divine. While Tanya provides a profound Ashkenazi Hasidic lens for this journey, the rich heritage of Sephardi and Mizrahi Judaism offers equally deep and vibrant pathways. Through the timeless wisdom of Mussar masters like Rabbeinu Bachya, the mystical insights of Safed Kabbalists, and the soulful melodies of Bakashot and Seliḥot, we discover a tradition that empowers the individual to confront the yetzer hara, to cultivate pure intentions, and to rely on the ever-present divine assistance. This heritage teaches us that whether through rigorous halakhic observance, systematic ethical refinement, or the heartfelt cry of a piyut, the pursuit of truth and holiness is a lifelong, textured dance between human effort and divine grace, a dance that continually elevates the soul and illuminates the path to a deeper relationship with our Creator.