Tanya, Part I; Likkutei Amarim 13:6

Bismillahi! In the Name of the Merciful One, let us embark on a journey that weaves through time and across continents, a journey into the heart of the Jewish soul, as understood and celebrated in the vibrant tapestry of Sephardi and Mizrahi traditions.

Hook

Imagine the hushed reverence of a Moroccan synagogue at dawn, the air thick with the scent of rosewater and ancient parchment. A community gathers for Selichot, their voices rising and falling in a soulful, melismatic chant, each note a plea, a confession, a reaffirmation of faith. Here, in the profound beauty of shared prayer, lies the essence of the Sephardi/Mizrahi spiritual path: a journey of inner striving, deep introspection, and an unwavering reliance on Divine grace, all wrapped in melodies that echo through generations.

Context

Our exploration today centers on profound themes of human nature, spiritual struggle, and the path to holiness. While the text provided for our study—a passage from Tanya, Part I; Likkutei Amarim 13:6—is a foundational work within Chabad Chassidism, a distinct Ashkenazi tradition, we must understand that the fundamental questions it poses are universal to the Jewish experience. The concepts of the yetzer hatov (good inclination) and yetzer hara (evil inclination), the internal battle for spiritual ascendancy, and the varying levels of spiritual attainment (such as the tzaddik or the benoni) are not confined to a single branch of our glorious tree. Instead, they are threads woven deeply into the fabric of Sephardi and Mizrahi thought, explored through unique philosophical lenses, ethical treatises, mystical insights, and communal practices that resonate with these very same struggles and aspirations.

The Universal Quest in a Diverse Landscape

To appreciate how these themes are understood within Sephardi/Mizrahi heritage, we must immerse ourselves in the rich historical and geographical contexts that shaped these communities. Unlike a singular, monolithic tradition, "Sephardi/Mizrahi" encompasses a kaleidoscope of cultures, languages, and intellectual currents, spanning from the Iberian Peninsula to North Africa, the Middle East, and Central Asia. Yet, common threads of piety, intellectual rigor, and an integrated approach to Halakha, Aggadah, Philosophy, and Kabbalah bind them together.

The Golden Age of Spain: Philosophy and Ethics as Guides

The Iberian Peninsula, particularly during its Golden Age (roughly 900-1492 CE), was a crucible of intellectual and spiritual ferment for Sephardic Jewry. Here, Jewish thinkers engaged deeply with Greek and Arab philosophy, developing sophisticated ethical systems that directly addressed the human condition and the path to moral and spiritual perfection.

• Rabbi Moshe ben Maimon (Maimonides or Rambam, 1138-1204 CE): The towering figure of Maimonides, born in Cordoba, Spain, and later flourishing in Egypt, represents a pinnacle of rationalist Jewish thought. His philosophical magnum opus, Moreh Nevuchim (Guide for the Perplexed), while not directly addressing the benoni concept in the Chassidic sense, lays out a profound ethical framework in his Mishneh Torah (especially Hilchot De'ot and Hilchot Teshuvah). Maimonides emphasized the cultivation of middot (character traits) through intellectual understanding and consistent practice. For him, the ideal Jew strives for the "golden mean," avoiding extremes in behavior and emotion, achieving a state of inner equilibrium through conscious effort and the study of Torah. The "intermediate person" in this context is one on a journey of continuous ethical refinement, using intellect to master passions, rather than being caught in a perpetual, active war with an un-subdued yetzer hara in the Chassidic manner. His approach emphasizes self-control and the pursuit of knowledge as primary tools for spiritual elevation, believing that true wisdom leads to proper action and a deep connection with God.

• Rabbi Bachya ibn Paquda (11th Century, Spain): A contemporary predecessor to Maimonides, Rabbi Bachya authored Chovot HaLevavot (Duties of the Heart), a masterpiece of ethical philosophy. This work delves deeply into the inner life of a Jew, exploring concepts such as Bitachon (Trust in God), Yichud Hashem (Divine Unity), Cheshbon HaNefesh (Spiritual Accounting), and Perishut (Asceticism/Detachment). Bachya's approach is intensely introspective, urging the reader to examine their motivations and intentions. The internal struggle, for Bachya, is not just about controlling outward actions but purifying the heart – the seat of desires and intentions. He provides a roadmap for internal spiritual work, aiming to align one's inner world with God's will, ensuring that even when facing temptations, the heart's fundamental orientation remains towards the Divine. This resonates with Tanya's discussion of the "left part of the heart" as the seat of passions, but Bachya's methodology for taming these passions offers a distinct Sephardi lens.

• Rabbi Solomon ibn Gabirol (1021-1058 CE, Spain): Another luminary, known for his philosophical work Mekor Chayim (Fountain of Life) and his profound piyyutim (liturgical poems). While his philosophy was Neoplatonic, his piyyutim, such as "Keter Malchut" (The Royal Crown), are deeply introspective, exploring the grandeur of God and the humility of man, acknowledging the human struggle and yearning for divine connection. These poems provide a spiritual outlet for the very inner yearnings and self-assessments that texts like Tanya discuss.

The Mystical Heart: Safed and Beyond

Following the expulsion from Spain in 1492, many Sephardic Jews found new spiritual homes, most notably in the mystical city of Safed in Ottoman Palestine. Here, a vibrant school of Kabbalah flourished, integrating and developing earlier traditions.

• Rabbi Moshe Cordovero (Ramak, 1522-1570 CE): A central figure in Safed, Ramak synthesized earlier Kabbalistic teachings in his Pardes Rimonim and Tomer Devorah. The latter, in particular, is an ethical work rooted in Kabbalah, guiding individuals to emulate God's attributes (middot) of compassion, patience, and justice. This emphasis on emulating divine middot provides a powerful framework for self-transformation, akin to the struggle for spiritual mastery described in Tanya, but through a Kabbalistic lens of tikkun (rectification) and mirroring the Divine.

• Rabbi Isaac Luria (Arizal, 1534-1572 CE): Though he lived a short life in Safed, the Arizal's revolutionary Lurianic Kabbalah profoundly impacted Jewish thought, including Chassidism and many Sephardi/Mizrahi mystical traditions. His teachings, transmitted primarily through his disciple Rabbi Chaim Vital (1542-1620 CE) in Etz Chaim and Sha'ar HaKavvanot, focused on tikkun (rectification) of the shattered spiritual worlds, emphasizing the cosmic significance of every mitzvah, every thought, speech, and action. While Chassidism adopted Lurianic Kabbalah with its own distinct interpretations, many Sephardi Kabbalists, particularly in North Africa, Syria, and Iraq, preserved and practiced Lurianic teachings with a different emphasis, often integrating them more directly into halakhic practice and specific kavvanot (intentions) during prayer. This concept of tikkun directly speaks to the idea of refining the soul and elevating oneself above the pull of the mundane, a core theme of the Benoni's struggle.

North Africa and the Middle East: Preservation and Innovation

Across North Africa (Morocco, Algeria, Tunisia, Libya) and the Middle East (Syria, Iraq, Yemen, Persia), distinct Mizrahi traditions evolved, often serving as custodians of ancient practices while developing their own unique spiritual insights.

• Iraq (Babylonian Tradition): Descendants of the Babylonian Geonim, Iraqi Jewry maintained a strong emphasis on Halakha, with figures like the Ben Ish Chai (Rabbi Yosef Chaim, 1835-1909 CE) of Baghdad, who integrated Halakha, Kabbalah, and ethical teachings into his prolific writings, including sermons and responsa. His works, such as Od Yosef Chai, are replete with practical guidance for spiritual living, self-improvement, and understanding the nuances of human behavior, all aimed at cultivating a holy life. He often spoke of the need for self-mastery and vigilance against the yetzer hara, providing practical advice for everyday struggles.

• Syria (Aleppo and Damascus): Syrian Jewry, with its deep roots, also produced ethical and Kabbalistic masters. Their piyyutim and bakashot (supplications) are renowned for their beauty and spiritual depth, often expressing themes of repentance, longing for God, and the recognition of human frailty—all echoes of the Benoni's internal landscape.

• Yemen: Isolated for centuries, Yemenite Jewry preserved ancient traditions, including a unique pronunciation of Hebrew and Aramaic, and a rich body of piyyutim known as Diwan. Their spiritual leaders, like Rabbi Yihye Qafih (1850-1931 CE), focused on a rationalist approach, often adhering closely to Maimonides. For them, the struggle was to uphold pure monotheism and intellectual integrity against external pressures, and to live a life of Halakha and ethical conduct.

Shared Emphasis: Torah, Prayer, and Community

Despite their distinct flavors, Sephardi and Mizrahi communities share a profound reverence for Torah study, often integrating it with ethical and mystical insights. Prayer, especially the communal tefillah, is a central pillar, viewed not just as a duty but as a powerful vehicle for connecting with the Divine and for personal spiritual growth. The communal aspect is vital; the spiritual journey is often understood as a shared endeavor, where the strength of the community supports the individual's striving. This collective spiritual striving provides a communal "help" that complements the individual's battle, much like Tanya speaks of divine assistance for the Benoni.

In sum, while Tanya's specific framework for the benoni is unique to Chabad Chassidism, the underlying spiritual questions it addresses – how to navigate the inner struggle, achieve self-mastery, and draw closer to God – have been central to Sephardi and Mizrahi thought for centuries. These traditions offer a diverse array of methodologies, from Maimonides' rational ethics to Bachya's introspection, the Safed Kabbalists' cosmic tikkun, and the daily ethical guidance of the Ben Ish Chai, all providing rich pathways for the aspiring seeker.

Text Snapshot

The text from Tanya, Part I; Likkutei Amarim 13:6, delves into the nature of the benoni, the "intermediate person," who is neither fully righteous (tzaddik) nor fully wicked (rasha). It explains that the benoni is judged by both the good and evil natures, likened to a constant arbitration between two judges within the heart. The evil nature, though present and strong in its innate cravings, is prevented from gaining full control and manifesting in action by the divine soul, which is aided by the Holy One, blessed is He. This divine assistance illuminates the divine soul, allowing it to prevail. Despite this victory, the evil nature in the benoni is not nullified but merely "dormant, as it were," ready to awaken. Therefore, a benoni must constantly regard themselves "as if they were wicked," maintaining vigilance, even if their outer actions are righteous. This state of constant struggle and reliance on divine aid, particularly during prayer, defines the benoni's service to God, which, though not the "true service" of a tzaddik, is a "truly perfect service" for their level, rooted in the attribute of truth.

Minhag/Melody

In the Sephardi and Mizrahi traditions, the spiritual themes of introspection, the struggle against the yetzer hara, the yearning for divine assistance, and the path of repentance find profound expression in the Piyyutim of Selichot. These liturgical poems, recited during the month of Elul and between Rosh Hashanah and Yom Kippur, are not merely prayers; they are a centuries-old spiritual discipline, a communal and individual journey into the depths of the soul, perfectly resonating with the Tanya's discourse on the benoni's constant striving.

History and Significance of Sephardi/Mizrahi Selichot

The tradition of reciting Selichot dates back to the Geonic period in Babylonia (6th-11th centuries CE), taking root in various forms across the Jewish world. For Sephardi and Mizrahi communities, Selichot developed into a highly structured and emotionally charged experience, distinct in its textual corpus, melodies, and communal practices. Unlike the Ashkenazi custom of beginning Selichot a week or so before Rosh Hashanah, many Sephardi and Mizrahi communities commence on the first night of Elul, continuing daily until Yom Kippur. This extended period underscores the profound importance placed on gradual, sustained introspection and teshuvah (repentance).

The Selichot liturgy is a rich tapestry of biblical verses, rabbinic prayers, and original piyyutim composed by sages and poets from Spain, North Africa, the Middle East, and beyond. These poems are not abstract theological statements; they are deeply personal, yet universally shared, expressions of human fallibility, divine mercy, and the fervent desire for spiritual renewal. They serve as a communal Cheshbon HaNefesh (accounting of the soul), preparing the individual and the community for the awesome days of judgment.

Lyrical Analysis: Echoes of the Benoni's Struggle

The themes of the Tanya text—the ongoing internal battle, the reliance on divine aid, the recognition of human weakness despite good intentions, and the aspiration for truth—are beautifully articulated in the Selichot.

1. "Adon HaSelichot" (Master of Forgiveness)

Perhaps the most iconic Sephardi piyyut, "Adon HaSelichot," is a masterpiece of humility and hope, recited nightly during Selichot. Its structure is an acrostic, with each line beginning with a successive letter of the alphabet, followed by a rhyming pair of attributes. Consider these lines (translated from the Hebrew):

• "אֲדוֹן הַסְּלִיחוֹת, בּוֹחֵן לְבָבוֹת, גּוֹלֶה עֲמוּקוֹת, דּוֹבֵר צְדָקוֹת."

  • "Master of forgiveness, Who examines hearts, reveals depths, speaks righteousness."
  • This opening immediately sets the tone, acknowledging God's omniscient knowledge of our innermost thoughts and intentions. It directly speaks to the Tanya's idea of the "left part of the heart" where the yetzer hara resides, and the "divine soul in the brain" which contemplates. God knows the full extent of our internal state, our struggles, and our hidden depths.

• "חָטָאנוּ לְפָנֶיךָ, רַחֵם עָלֵינוּ."

  • "We have sinned before You; have mercy upon us."
  • This recurring refrain is the quintessential expression of the benoni's state. It is a constant acknowledgment of our inherent capacity for error ("We have sinned") and an immediate, humble plea for divine intervention and compassion ("have mercy upon us"). This mirrors Tanya's assertion that "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." The benoni is always aware of their potential for sin and their ongoing need for divine support. The phrase is not "we were wicked" but "we have sinned," implying a continuous state of potential transgression that requires ongoing mercy.

• "קָדוֹשׁ וְנוֹרָא, רוֹכֵב עֲרָבוֹת, שׁוֹפֵט וּמַצִּיל, תּוֹמֵךְ תְּמִימִים."

  • "Holy and awesome, Rider of the clouds, Judge and Deliverer, Supporter of the innocent."
  • This section highlights God's dual role as Judge and Deliverer. It directly echoes the Tanya's citation: "When He stands at the right of the destitute to deliver him from the judges of his soul." God is the ultimate arbitrator, the One who "comes to the aid of the good nature," standing with us in our internal battle. The "Supporter of the innocent" speaks to God's assistance to those who, like the benoni, strive for integrity even amidst their struggles.

2. "Ki Anu Amcha" (For We Are Your People)

Another widely recited piyyut, "Ki Anu Amcha," expresses the deep, covenantal bond between God and Israel, reinforcing the theme of divine assistance.

• "כִּי אָנוּ עַמֶּךָ וְאַתָּה אֱלֹקֵינוּ. אָנוּ בָנֶיךָ וְאַתָּה אָבִינוּ."

  • "For we are Your people and You are our God. We are Your children and You are our Father."
  • This establishes the intimate, familial relationship. It's not just a master-servant dynamic, but a parent-child bond, implying inherent love and a constant willingness of the Divine Parent to aid and guide their striving children. This parallels the "glow radiated by the Divine light, which illuminates the divine soul" mentioned in Tanya – a paternal embrace.

• "אָנוּ צֹאנֶךָ וְאַתָּה רוֹעֵנוּ. אָנוּ כַרְמֶךָ וְאַתָּה נוֹטְעֵנוּ."

  • "We are Your flock and You are our Shepherd. We are Your vineyard and You are our Planter."
  • These metaphors powerfully convey dependence and ongoing divine care. Just as a shepherd guides and protects their flock from danger (including internal straying), and a planter nurtures their vineyard, so too does God continually support the individual in their spiritual journey. The internal "evil nature" is a "folly of the fool" from which the Divine Shepherd protects.

3. "El Melech Yoshev Al Kisse Rachamim" (God, King Who Sits on the Throne of Mercy)

This ancient prayer, often recited at the beginning of Selichot, encapsulates the dual nature of judgment and mercy, and the plea for divine intervention.

• "אֵל מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא רַחֲמִים, וּמִתְנַהֵג בַּחֲסִידוּת, מוֹחֵל עֲוֹנוֹת עַמּוֹ, מַעֲבִיר רִאשׁוֹן רִאשׁוֹן."
  • "God, King Who sits on the throne of mercy, and acts with kindness, Who forgives the iniquities of His people, Who removes the first [sins] first."
  • This emphasizes God's attribute of mercy as primary, even when sitting as King and Judge. The phrase "Who removes the first [sins] first" hints at the ongoing nature of repentance and renewal, a continuous process for the benoni who is always striving. The "removal" isn't an eradication of the evil nature, but a forgiveness of its manifestations, allowing the individual to re-center towards good.

The Power of Sephardi/Mizrahi Melodies

The profound spiritual messages of these piyyutim are magnified by the unique and emotive melodies of Sephardi and Mizrahi traditions. These melodies are not mere accompaniments; they are integral to the spiritual experience, serving as powerful "garments" for the soul, much like Tanya discusses the "garments" of thought, speech, and action.

• Melismatic and Ornamented: Sephardi/Mizrahi melodies, particularly those for Selichot, are often characterized by their melismatic nature (multiple notes sung to a single syllable) and rich ornamentation. This allows for deep emotional expression, enabling the worshipper to fully internalize the words' meaning and to pour out their heart before God. The extended notes and intricate vocalizations create a sense of yearning, introspection, and profound humility, perfectly matching the benoni's inner state of intense love for God during prayer, as described in Tanya.

• Maqam System: Many Mizrahi traditions (e.g., Syrian, Iraqi, North African) utilize the maqam system, a modal framework that evokes specific emotional states. For Selichot, certain maqamat (e.g., Maqam Hijaz, Maqam Saba, Maqam Nahawand) are often chosen for their inherent solemnity, pathos, and spiritual intensity. These modes are designed to stir the soul, facilitating teshuvah and fostering a sense of awe and closeness to the Divine. The melodies help "gain strength and ascendancy over the animal soul," as Tanya describes the divine soul's power during prayer.

• Communal Harmony: The communal singing of Selichot in Sephardi/Mizrahi synagogues is a breathtaking experience. The voices, often led by a chazzan (cantor) with deep knowledge of the maqamat and piyyutim, blend in a powerful chorus, creating a collective spiritual energy. This communal "help" and shared spiritual journey provide immense support to the individual's inner struggle. It reinforces the idea that one is not alone in their battle against the yetzer hara; the entire community is striving together, creating a powerful spiritual environment where the divine soul can truly "gain the upper hand."

• From Heart to Mind: The melodies facilitate the journey from the emotional "left part of the heart" (seat of passions) to the "brain for contemplation" and then to the "right part of the heart" (abode of the good nature), as Tanya describes. The music first evokes raw emotion, then through the structured words and collective intention, it elevates the mind to contemplate God's greatness, ultimately generating "intense and flaming love of G–d in the right part of his heart."

In conclusion, the Sephardi/Mizrahi Selichot, with their ancient piyyutim and soul-stirring melodies, offer a direct and powerful engagement with the spiritual struggles described in Tanya. They provide a communal and individual framework for acknowledging human frailty, seeking divine assistance, and perpetually striving for spiritual truth, embodying the very essence of the benoni's ongoing service to the Divine.

Contrast

The concept of the "Benoni," the intermediate person constantly battling their two inclinations, is a cornerstone of Chabad Chassidic thought as articulated in Tanya. This framework presents a specific psychological and spiritual model for understanding the inner struggle. While the theme of inner struggle is universal in Jewish thought, Sephardi and Mizrahi traditions often approach this spiritual challenge through different theological, philosophical, and methodological lenses. Let us respectfully explore a key difference, contrasting Tanya's perspective with the ethical and mystical approaches prevalent in Sephardi/Mizrahi thought, particularly as exemplified by figures like Rabbi Bahya ibn Paquda and the broader Mussar (ethical instruction) traditions.

The Chabad Chassidic Benoni: A Perpetual State of Active Subjugation

As we saw in the Tanya text, the benoni is characterized by a continuous, active internal war.

• Presence of Evil: The yetzer hara in the benoni is not diminished or eradicated. It remains in its "innate strength, craving after all the pleasures of this world... in its full strength and might, in the left part, as from birth."
• Method of Control: The benoni's achievement lies not in purifying or abolishing this evil, but in ensuring it has "no authority and power to diffuse itself throughout the limbs of the body." This is achieved by the divine soul, through intellectual contemplation of God's greatness, generating an "intense and flaming love of G–d in the right part of his heart," which then subdues the sitra achara (evil force).
• Divine Assistance: This subjugation is explicitly dependent on "the Holy One, blessed is He, who comes to the aid of the good nature," irradiating the divine soul.
• "As If Wicked": Crucially, the benoni must constantly regard themselves "as if they were wicked" (כרשע), never believing that the evil within them has been dissolved. The evil is merely dormant, like a sleeping man who can awaken.
• Goal: The goal for the benoni is perpetual, active control and subjugation of a strong, ever-present evil inclination, leading to righteous action and thought, but without purifying the essence of the yetzer hara. This is a "true service" for their level, but distinct from the tzaddik who despises and hates evil with consummate hatred.

This model emphasizes a dynamic, moment-to-moment battle, where vigilance is paramount, and the internal landscape is one of constant arbitration, with divine intervention as the decisive factor.

Sephardi/Mizrahi Approaches: Cultivation, Purification, and Holistic Transformation

Many Sephardi/Mizrahi ethical and mystical traditions, while acknowledging the yetzer hara as a powerful force, often emphasize a different approach: one of gradual cultivation of positive middot (character traits), purification of the heart, and a more holistic transformation of the self, aiming for a state where negative inclinations naturally weaken or are transformed.

1. Bahya ibn Paquda's "Chovot HaLevavot": Inner Purity and Trust

Rabbi Bahya ibn Paquda, a seminal Sephardi ethical philosopher, offers a profound counterpoint. While he acknowledges the internal struggle for self-mastery, his emphasis is on the "duties of the heart"—the internal spiritual work that precedes and informs outward action.

• Focus on the Heart's Duties: For Bahya, the primary battle is fought in the realm of intentions, desires, and character traits. The yetzer hara is a force that pulls one away from these inner duties, but the path to overcoming it lies in cultivating virtues like Bitachon (Trust in God), Yichud Hashem (Divine Unity), P'rishut (Detachment from worldly desires), and Cheshbon HaNefesh (Spiritual Accounting).
• Gradual Purification vs. Subjugation: Rather than perpetually subduing an undiminished evil, Bahya's system aims for a gradual purification of the heart. Through consistent spiritual exercises, self-reflection, and deep contemplation of God's unity and wisdom, the individual strives to align their inner being with divine will. The goal is not just to prevent the yetzer hara from manifesting in action, but to transform the underlying desires and motivations, such that the evil inclination's power naturally diminishes over time. This is more akin to healing the heart rather than merely policing it.
• Role of Intellect and Emotion: Like Tanya, Bahya values intellect. However, for Bahya, intellect is used to understand divine truths and ethical principles, which then guide the cultivation of positive middot and the eradication of negative ones. The emotional fervor is a result of this inner alignment, rather than solely a tool to suppress.
• "As If Wicked" vs. Continuous Improvement: While Bahya stresses humility and constant self-assessment, the emphasis is more on striving for continuous improvement and ethical perfection, recognizing one's current imperfections, rather than a constant state of "as if wicked" where the core evil remains undiminished. The goal is to move beyond the stage where the evil inclination is a strong, active force.

2. Maimonides' Ethical Mean: Mastery through Habituation

Maimonides offers another distinct Sephardi perspective. His ethical system, rooted in Aristotelian philosophy, emphasizes the cultivation of middot through habituation to the "golden mean."

• Virtue Ethics: Maimonides argues that character traits are developed through repeated action. To overcome a negative trait (e.g., anger), one must repeatedly act with its opposite (e.g., patience), even excessively at first, until the soul finds its balance at the virtuous mean.
• Rational Mastery: The yetzer hara is viewed as the pull towards extremes or inappropriate desires. Maimonides' path to mastery is through reason (sechel) guiding action, which then shapes character. The "intermediate person" (though not using the term benoni in the Chassidic sense) is one who is actively working to correct their middot, moving towards ethical perfection through conscious choice and consistent practice, rather than a moment-to-moment battle with an untransformed evil.
• Transformation of Nature: The ideal for Maimonides is to reach a state where performing good deeds becomes natural and pleasant, where one's desires align with reason and divine will. This implies a transformation of one's nature, where the yetzer hara is not just subdued but its sway is significantly weakened or even negated for the truly righteous.

3. Kabbalistic Tikkun (Rectification): Elevating the Sparks

Within Sephardi Kabbalah (e.g., the Arizal and his followers in Safed, as interpreted by Sephardi Kabbalists), the concept of tikkun (rectification) offers another approach to the internal struggle.

• Cosmic Dimension: Every human action, thought, and speech has cosmic implications. The yetzer hara is often understood as a force of klipah (shell) that conceals divine light.
• Elevation of Sparks: The spiritual work is to elevate the "holy sparks" that are trapped within the material world and within our own lower desires. When one chooses good, even in the face of temptation, they are performing a tikkun, elevating these sparks and weakening the power of the klipah.
• Transformation, Not Just Suppression: This process of tikkun is not merely suppression; it is a transformation and elevation. By re-directing desires towards holiness, the very energy of the yetzer hara can be transmuted and elevated, fulfilling its purpose in a rectified manner. This offers a more transformative vision than the benoni's perpetual subjugation.

Respectful Divergence: Different Paths to Holiness

The differences are not about which path is "better," but rather how diverse Jewish traditions, all striving for holiness, understand the human psychological and spiritual landscape.

• Tanya's Benoni: Emphasizes a constant, active vigilance over an ever-present, strong yetzer hara, relying on intellectual contemplation and direct divine aid to prevent its outward manifestation, while its essence remains. This cultivates profound humility and constant spiritual intensity.
• Sephardi/Mizrahi Ethical/Kabbalistic Paths: Often emphasize a more holistic approach of gradual purification, character refinement, and even transformation of desires. The goal is to diminish the yetzer hara's power by cultivating strong positive middot, aligning the heart and mind with divine will, and elevating trapped spiritual energies. While divine aid is always acknowledged, the methodologies focus on intrinsic soul-work and the development of inner virtues.

Both approaches are deeply spiritual, aiming for profound connection with God. Tanya offers a stark, intense model of constant battle, while many Sephardi/Mizrahi traditions offer pathways emphasizing a more profound internal metamorphosis, where the very nature of the soul is refined and elevated over time, leading to a state where good becomes more ingrained and natural. These diverse perspectives enrich the tapestry of Jewish spiritual wisdom, offering different tools for navigating the timeless human quest for holiness.

Home Practice

Inspired by the profound introspection of Sephardi ethical masters like Bahya ibn Paquda and the communal spirit of Selichot, we can adopt a practice known as Cheshbon HaNefesh (Accounting of the Soul). This practice resonates deeply with the themes of self-assessment and continuous improvement found in Tanya and is a cornerstone of Sephardi/Mizrahi spiritual development.

Cheshbon HaNefesh: A Daily or Weekly Spiritual Accounting

This is a powerful, yet gentle, practice for anyone seeking to cultivate inner harmony, refine their character, and deepen their connection with the Divine. It's about honest self-reflection, not self-condemnation.

### Step 1: Choose Your Time and Place

• Dedicate Time: Set aside 5-10 minutes each day, ideally in the evening before bed, or a slightly longer session once a week (e.g., Friday afternoon or Shabbat). The consistency is key.
• Create Space: Find a quiet, undisturbed place where you can sit comfortably and reflect without interruption. Perhaps light a candle or have a cup of tea to create a contemplative atmosphere.

### Step 2: Focus on a Specific Midda (Character Trait)

• Identify One Area: Rather than trying to fix everything at once, choose one midda (character trait) that you wish to cultivate or improve. Examples include:
  • Patience: How did I react when things didn't go my way today? Was I quick to anger or frustration?
  • Gratitude: Did I acknowledge the blessings in my life? Did I express thanks to others or to God?
  • Humility: Was I boastful or arrogant? Did I truly listen to others, or was I focused on myself?
  • Kindness/Chesed: Did I perform any acts of kindness? Was I sensitive to the needs of others?
• Rambam's "Golden Mean": Think about whether you tended towards an extreme (too much or too little) in this trait, and how you can move towards a balanced, virtuous mean.

### Step 3: Honest Reflection (Not Judgment)

• Review Your Day/Week: Gently review your interactions, thoughts, and actions related to your chosen midda.
  • Where did I excel? Acknowledge your successes, no matter how small. This builds self-compassion and reinforces positive behavior.
  • Where could I have done better? Identify specific instances where you fell short. What triggered that reaction? What was the thought process?
  • What was the "left part of the heart" (yetzer hara) whispering? In moments of challenge, what desire or impulse was at play? How did the "divine soul in the brain" (yetzer hatov) respond, or fail to respond? This connects directly to Tanya's framework of the two judges.

### Step 4: Formulate a Small, Achievable Goal for Tomorrow

• One Actionable Step: Based on your reflection, choose one concrete, small action you can take tomorrow to improve in that midda.
  • If you struggled with patience: "Tomorrow, when I feel myself getting impatient, I will take three deep breaths before responding."
  • If you lacked gratitude: "Tomorrow, I will make a point of saying 'thank you' sincerely to three people, or list three blessings before I eat."
• Focus on the "Garments": This is about consciously choosing to invest your "thought, speech, and act" in the direction of holiness, as Tanya describes the divine soul's "garments."

### Step 5: Conclude with Prayer and Divine Assistance

• Acknowledge Dependence: Recognize that true change comes not only from human effort but also from divine assistance. This echoes Tanya's teaching, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination."
• A Simple Prayer: Conclude with a short, heartfelt prayer, such as:
  • "Ribbono Shel Olam (Master of the Universe), I acknowledge my striving and my imperfections. Please grant me the wisdom, strength, and grace to cultivate Your holy middot within me, to overcome my challenges, and to draw closer to You. May my actions tomorrow be for the sanctification of Your Name. Amen."
  • You might also recite a verse like Psalm 19:15: "Yihyu l'ratzon imrei fi v'hegyon libi l'fanecha, Hashem tzuri v'goali" ("May the words of my mouth and the meditation of my heart be acceptable before You, Hashem, my Rock and my Redeemer.").

### Practical Tips:

• Journaling: Keep a small notebook to jot down your reflections and goals. This creates a tangible record of your spiritual journey.
• Reading Ethical Texts: Supplement your Cheshbon HaNefesh with short readings from Sephardi ethical works like Chovot HaLevavot or Tomer Devorah. Even a few lines can provide profound inspiration.
• Be Gentle with Yourself: This is a process of growth, not perfection. There will be good days and challenging days. The key is consistency and a loving commitment to self-improvement.

By adopting Cheshbon HaNefesh, you engage directly with the inner spiritual work cherished in Sephardi/Mizrahi traditions, drawing strength from centuries of wisdom to navigate your own unique path as a benoni striving for truth and closeness to the Divine.

Takeaway

Our journey through the intricate world of Sephardi and Mizrahi Torah has revealed a profound and enduring truth: the quest for spiritual integrity is a universal human endeavor, deeply interwoven into the fabric of Jewish life across all its diverse expressions. While the specific framework of the benoni and its accompanying terminology may originate in an Ashkenazi Chassidic text, the underlying themes of inner struggle, self-mastery, humility, and an unwavering reliance on Divine assistance resonate powerfully with the rich tapestry of Sephardi and Mizrahi thought, minhag, and piyyut.

From the rational ethics of Maimonides, guiding us towards the golden mean of virtuous character, to the deep introspection of Bahya ibn Paquda, illuminating the duties of the heart, and the cosmic rectification of Sephardi Kabbalah, we find diverse yet harmonious pathways for navigating the complexities of our spiritual lives. The soulful melodies and ancient piyyutim of Selichot, with their collective pleas for mercy and individual commitments to repentance, stand as living testaments to these traditions' profound engagement with the human condition.

These traditions remind us that the journey is continuous, a vibrant dance between our human striving and God's infinite grace. It is a path of constant growth, where every challenge is an opportunity for tikkun, every prayer a step closer to the Divine, and every act of self-reflection a testament to the enduring power of the Jewish soul. May we all be inspired to embrace our own unique spiritual journeys with pride, humility, and an ever-deepening connection to the eternal wisdom of our heritage.