Tanya, Part I; Likkutei Amarim 13:6

Hook

Imagine the intricate filigree of a Moroccan silver pendant, a vessel crafted with centuries of devotion, holding not a gem, but the inner light of a soul striving for holiness. This is the essence of our journey into Sephardi and Mizrahi wisdom: a celebration of the soul's exquisite, enduring struggle for closeness with the Divine, woven into every fiber of life.

Context

Place: A Tapestry of Lands and Cultures

The heritage we celebrate unfurls across a breathtaking geographical expanse, far beyond the familiar European narratives. It spans the sun-drenched shores of the Iberian Peninsula, where Sepharad once flourished, to the arid beauty of North Africa—Morocco, Algeria, Tunisia, Libya—with their ancient Jewish communities. Eastward, it extends through the vibrant mosaic of the Ottoman Empire, encompassing Greece, Turkey, the Balkans, and the Levant (Syria, Lebanon, Eretz Yisrael). Further still, it reaches into the heart of the Arab world—Egypt, Iraq (Babylonia), Yemen—and beyond, to the Persian plateau, Afghanistan, Uzbekistan, and even the distant lands of India (Bene Israel, Cochin Jews). Each locale contributed unique threads to the rich fabric of Sephardi and Mizrahi Jewish life, creating distinct dialects, customs, and intellectual traditions, yet bound by a shared spiritual core. These were not merely places of residence, but crucibles where Jewish identity, deeply rooted in Torah, interacted dynamically with surrounding cultures, absorbing and transforming influences into something distinctly Jewish. From the philosophical grandeur of Maimonides in Egypt to the poetic mysticism of the Kabbalists in Safed, from the legal prowess of the Hakhamim of Salonica to the musical piety of the paytanim of Morocco and Iraq, the spiritual landscape was incredibly rich and diverse.

Era: From Golden Ages to Resilient Renewal

Our journey traverses millennia, witnessing epochs of unparalleled intellectual flourishing and periods of profound challenge. The "Golden Age" in medieval Spain (Al-Andalus) gave birth to giants like Rabbi Yehuda Halevi, Rabbi Shlomo ibn Gabirol, and the Rambam (Maimonides), whose philosophical, poetic, and halakhic works continue to shape Jewish thought worldwide. Following the expulsions from Spain and Portugal in the late 15th century, Sephardic Jewry found new homes, primarily within the Ottoman Empire, North Africa, and later, the Americas. This dispersion led to a vibrant cross-pollination of ideas and practices, as communities in Salonica, Istanbul, Izmir, Aleppo, Baghdad, Cairo, and Jerusalem became major centers of Torah learning, Kabbalah, and ethical literature. Simultaneously, the ancient Mizrahi communities, often predating the Sephardic influx, continued their own rich, unbroken traditions in places like Yemen, Iraq, and Persia, preserving unique liturgical styles, legal customs, and mystical insights. The 16th century saw the flourishing of Lurianic Kabbalah in Safed, a movement profoundly impacting all Jewish spiritual streams, including later Chassidut. The 18th, 19th, and 20th centuries witnessed the rise of great Hakhamim and spiritual leaders, such as Rabbi Yosef Chaim of Baghdad (the Ben Ish Chai), Rabbi Chaim Yosef David Azulai (the Chida), and Rabbi Ovadia Yosef, whose scholarship and leadership ensured the continuity and vitality of these traditions amidst modernity and migration. This long arc of history demonstrates a remarkable resilience, a constant renewal of spiritual life, and an unwavering commitment to Torah across vastly different circumstances.

Community: Guardians of the Inner Flame

The communities of Sepharad and Mizrach were characterized by a deep integration of halakha, philosophy, poetry, and mysticism into daily life. Unlike some Western European Jewish communities that experienced a sharper division between rationalist and mystical streams, many Sephardi and Mizrahi centers fostered a more holistic approach. Kabbalah, for instance, was often studied by a wider segment of the learned community, not just an elite few, and its concepts permeated piyutim, ethical works, and even halakhic discussions. The emphasis on kavod haTorah (honor of Torah), respect for Hakhamim, and strong communal bonds fostered environments where spiritual growth was a collective endeavor. Musar (ethical instruction) was central, with works like Rabbeinu Bachya ibn Pakuda's Hovot HaLevavot (Duties of the Heart) and Rabbi Eliyahu de Vidas's Reshit Chochmah (The Beginning of Wisdom) serving as foundational texts for cultivating inner virtue, self-control, and profound love and awe of God. These communities valued cheshbon hanefesh (soul accounting) and the constant striving for tikkun hamiddot (rectification of character traits). While the text we are exploring, Tanya, is a foundational work of Chabad Chassidut, an Ashkenazi spiritual movement from Eastern Europe, its profound exploration of the internal spiritual landscape—the struggle between the divine soul and the animal soul, the nature of the benoni (intermediate person), and the pursuit of divine unity—resonates deeply with the universal themes found within Sephardi and Mizrahi Musar and Kabbalistic traditions. Both pathways, though distinct in their historical development and specific methodologies, ultimately aim for the same goal: to illuminate the inner world, to elevate human consciousness, and to foster a living, vibrant connection with the Holy One, blessed be He, transforming every aspect of life into an act of devotion.

Text Snapshot

The Tanya, a cornerstone of Chabad Chassidic thought penned by Rabbi Schneur Zalman of Liadi, presents a profound and nuanced understanding of the benoni, the intermediate person. In Part I, Chapter 13, it delves into the internal dynamics of this spiritual state:

The Benoni: A Constant Inner Battle

"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.'" This introduces the core idea: the benoni is not one who is sometimes good and sometimes bad, but one whose actions are always good, yet whose internal world is a constant battlefield.

The Two Judges Within

The text clarifies: "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... Immediately it is challenged by the second judge, the divine soul in the brain... extending into the right part of the heart, the abode of the good nature." Here, the yetzer hara (evil inclination) is not eradicated but merely a voice, a suggestion, never gaining control over actions.

Divine Aid and Dormant Evil

Crucially, "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 relies on divine assistance. The evil inclination, though present in "full strength and might," is kept "dormant, as it were, in the left part, during the recital of the Shema and the Prayer [Amidah], when his heart is aglow with the love of G–d, but later it can wake up again." This highlights the transient nature of spiritual heights and the perpetual need for vigilance. The benoni is not a tzaddik (righteous person) whose evil is utterly despised or transformed, but one who continually subdues it through conscious effort, empowered by divine grace.

Minhag/Melody

The Path of Musar: Cultivating the Inner World

The Tanya's intricate analysis of the benoni's internal struggle, the constant interplay between the yetzer hatov (good inclination) and yetzer hara (evil inclination), and the reliance on divine aid, finds deep resonance within the rich Musar tradition prevalent across Sephardi and Mizrahi communities for centuries. While Tanya provides a uniquely Chassidic framework, the goal of internal spiritual refinement, self-awareness, and the cultivation of a heart devoted to God is a shared aspiration, expressed through distinct yet parallel pathways.

Sephardi and Mizrahi Musar is not merely a collection of ethical maxims; it is a profound spiritual discipline, a roadmap for the soul's journey. It emphasizes cheshbon hanefesh (soul accounting), tikkun hamiddot (rectification of character traits), and the development of a lev tahor (pure heart). These practices aim to bring the individual's inner world into alignment with the divine will, much like the benoni strives to ensure his thoughts, speech, and action are always aligned with Torah, even if his internal temptations persist.

Rabbeinu Bachya ibn Pakuda and Hovot HaLevavot

One of the most foundational Musar texts, widely studied and revered across Sephardi and Mizrahi lands, is Hovot HaLevavot (Duties of the Heart) by Rabbeinu Bachya ibn Pakuda, an 11th-century Spanish philosopher and ethicist. This work systematically explores the "duties of the heart"—the inner obligations that are distinct from the "duties of the limbs" (outward mitzvot). Rabbeinu Bachya delves into concepts such as Bitachon (trust in God), Yirah (awe of God), Ahavah (love of God), Cheshbon Nefesh, and Prishut (asceticism/detachment). His teachings directly address the internal state of the individual, providing guidance on how to identify, confront, and ultimately purify the heart from negative traits and inclinations.

For instance, Rabbeinu Bachya's discussion on Yetzer HaRa and Yetzer HaTov (often referred to as the "animal soul" and "divine soul" in Tanya) emphasizes the constant need for vigilance and self-control. He teaches that by cultivating inner virtues like patience, humility, and sincerity, one can weaken the hold of the yetzer hara and strengthen the yetzer hatov. While Tanya describes the benoni's yetzer hara as "dormant" but still present, Rabbeinu Bachya offers practical steps to actively transform the heart, aiming for a deeper rectification that goes beyond mere suppression. The Hovot HaLevavot became a spiritual primer for countless individuals, guiding them in their daily internal battles, much like Tanya serves its students. Its influence can be seen in Musar schools and individual practices throughout Morocco, Algeria, Tunisia, Yemen, Iraq, and the Ottoman Empire.

The Hakhamim of Baghdad and the Ben Ish Chai

In the vibrant Jewish community of Baghdad, a unique and profound Musar tradition flourished, epitomized by the towering figure of Rabbi Yosef Chaim (1835-1909), known as the Ben Ish Chai. His voluminous writings, including Sefer Ben Ish Chai (halakha and ethics for daily life), Od Yosef Chai (drashot), and Chokhmat HaNefesh (Kabbalistic Musar), integrate halakha, Kabbalah, and Musar into a holistic spiritual system. The Ben Ish Chai emphasized the importance of kavanah (intent) in prayer and mitzvot, the power of speech, and the constant need for self-improvement. His teachings, delivered in accessible forms, permeated the daily lives of Iraqi Jewry and beyond.

He encouraged practices like Hitbodedut (solitary meditation and prayer), common in Kabbalistic circles, where an individual would retreat to a quiet place to engage in cheshbon hanefesh, pour out their heart to God, and strengthen their resolve against negative inclinations. This echoes the Tanya's benoni who, during prayer, experiences a moment of spiritual ascendancy. The Ben Ish Chai’s emphasis on the shemirat halashon (guarding the tongue) and midot tovot (good character traits) was not merely external, but rooted in a deep understanding of the soul's inner workings and the need to purify thought and intention, recognizing the power of the yetzer hara to manifest through subtle mental processes.

Piyut: The Soul's Awakened Song

Beyond structured Musar study, piyut (liturgical poetry) serves as a potent vehicle for hitorerut (spiritual arousal) in Sephardi and Mizrahi traditions, directly aiding the benoni's struggle to elevate the divine soul. Many piyutim are not merely poetic embellishments but profound theological and ethical meditations designed to stir the heart, evoke awe, love, and a sense of repentance. They articulate the soul's yearning, its vulnerability to temptation, and its desperate need for divine intervention, mirroring the benoni's reliance on God's help.

Consider the piyutim recited during Selichot (penitential prayers) leading up to the High Holidays, or those woven into the Shabbat and festival services. These poems, often set to deeply moving melodies specific to each community (e.g., Moroccan, Iraqi, Syrian, Yemenite), are crafted to break down the barriers of apathy and awaken the heart. A common theme in Selichot piyutim is the human condition of frailty, the recognition of sin, and the plea for divine mercy. The paytanim (poets) masterfully combine biblical verses, rabbinic allusions, and evocative imagery to guide the congregant through an emotional and spiritual journey.

For example, the piyut "Adon HaSelichot" (Master of Forgiveness), widely sung in Sephardi communities, is a powerful litany of divine attributes and human pleas. Its repetitive, cumulative structure builds an intense sense of humility and hope, encouraging the worshipper to acknowledge their shortcomings and turn to God. Similarly, piyutim by Rabbi Yehuda Halevi or Rabbi Shlomo ibn Gabirol, rich in philosophical depth and mystical longing, are sung in various contexts to elevate the mind and heart. These poems describe the soul's attachment to the material world, its struggle to break free, and its ultimate desire for union with the Divine, directly reflecting the inner conflict of the benoni.

The Power of Melody (Maqam and Other Traditions)

The melodies accompanying these piyutim are not incidental; they are integral to their spiritual power. In many Mizrahi traditions, particularly those from the Middle East (Syria, Iraq, Egypt), the system of Maqam (Arabic musical modes) is employed. Each maqam evokes a distinct emotional quality or spiritual state. For instance, Maqam Hijaz might be used for prayers of yearning or repentance, while Maqam Saba might convey sadness or humility. The careful selection of maqam for a particular piyut or prayer section is designed to facilitate kavanah and hitorerut, guiding the worshipper into the appropriate spiritual frame of mind, helping the divine soul "gain strength and ascendancy over the animal soul," as Tanya describes it during prayer.

In Moroccan, Tunisian, and Algerian traditions, the piyutim are often sung in the communal baqashot gatherings, nocturnal sessions of mystical poetry and song, particularly during the winter months. These gatherings, steeped in a sacred atmosphere, are designed to create a collective spiritual awakening, where individuals are uplifted by the shared melodies and profound words, allowing their divine soul to manifest its love for God. The collective singing, often with a lead paytan and congregational responses, reinforces the communal aspect of spiritual striving.

Thus, whether through the systematic study of Musar texts, the personal introspection of cheshbon hanefesh, or the collective spiritual arousal generated by piyutim and their evocative melodies, Sephardi and Mizrahi traditions offer myriad pathways that parallel the Tanya's deep dive into the benoni's inner life. They underscore the universal Jewish imperative to cultivate a pure heart and a refined soul, striving for constant connection with the Divine, even amidst the persistent challenges of the yetzer hara. These practices are not mere rituals; they are living, breathing expressions of a profound spiritual heritage, guiding individuals in their ongoing inner battle and empowering them to overcome the "folly of the fool and evil nature," as the Tanya articulates.

Contrast

The Nature of Spiritual Victory: Control vs. Transformation

The Tanya's exposition of the benoni provides a distinctive perspective on the internal struggle, emphasizing the perpetual presence of the yetzer hara even when it is subdued. The benoni is defined as one whose actions are always righteous, yet whose evil inclination "is in its innate strength, craving after all the pleasures of this world," merely held in check by the divine soul's dominion and God's help. It's likened to a "sleeping man, who can awaken from his sleep," implying that the yetzer hara is never fully abolished in the benoni, only dormant or controlled. The goal, for the benoni, is constant vigilance and ensuring the yetzer hara never translates into thought, speech, or action, rather than its complete eradication or transformation. This Chabad Chassidic approach highlights the profound challenge of human nature and the constant need for divine assistance.

In contrast, while acknowledging the enduring power of the yetzer hara, many Sephardi/Mizrahi Musar and Kabbalistic traditions, particularly those focused on tikkun hamiddot (rectification of character traits) and spiritual ascent, often emphasize the potential for transformation and diminishment of the yetzer hara's innate strength over time, rather than merely its control. This is not to say that the struggle ceases, but that the nature of the internal battle can evolve, with a deeper integration of the good.

The Vision of Tikkun HaMiddot

Consider the teachings derived from the Kabbalah of the Arizal, which profoundly influenced many Sephardi and Mizrahi Hakhamim, including Rabbi Chaim Vital (Shaarei Kedusha) and later Musar masters. This tradition often speaks of the soul's journey of tikkun (rectification) across various incarnations, aiming for a complete purification. While the yetzer hara is recognized as an integral part of creation, necessary for free choice, the ideal is not just to subdue it, but to elevate and transform its raw energies into vessels for holiness.

For example, the craving for physical pleasure (a manifestation of the yetzer hara) is not merely to be suppressed, but its underlying energy can be channeled into simcha shel mitzvah (joy in performing a commandment) or kavanah in eating for the sake of heaven. This transformative approach suggests that through diligent avodat Hashem (service of God), consistent cheshbon hanefesh, and the cultivation of midot tovot (good character traits), the yetzer hara's influence can genuinely weaken, its "innate strength" diminishing as the soul becomes more accustomed to goodness. The tzaddik, in this view, is not just one who perfectly controls the yetzer hara, but one in whom the yetzer hara has been fundamentally weakened or even transformed, losing its compelling power to incite evil.

Rabbi Moshe Chaim Luzzatto (the Ramchal), whose ethical masterpiece Mesilat Yesharim (Path of the Upright) became a foundational text for Musar across both Ashkenazi and Sephardi worlds (particularly influential in Lithuanian Musar and among Sephardi Hakhamim like the Chida), also outlines a progressive path of spiritual perfection. He details stages like prishut (detachment), tahara (purity), and kedusha (holiness), where the individual systematically purifies their thoughts, desires, and actions. While Ramchal, like Tanya, acknowledges the power of the yetzer hara, his framework often suggests a trajectory where sustained ethical work leads to a qualitative change in the soul's disposition, moving beyond mere control to a state where evil thoughts become less frequent or less appealing, and the heart's natural inclination shifts towards good.

This is a subtle but significant difference. Tanya's benoni is in a perpetual state of managing a potentially erupting volcano; the Sephardi/Mizrahi Musar traditions, while acknowledging the volcano, often offer a vision of gradually transforming its internal magma, making it less volatile and more aligned with divine purpose. Both perspectives underscore the lifelong commitment to spiritual work and the reliance on God's grace, but they offer distinct nuances on the nature of the battle and the ultimate spiritual achievement possible in this world regarding the yetzer hara. One emphasizes the constant, active suppression of an ever-present force, while the other envisions a more profound, albeit arduous, process of internal rectification and transformation.

Home Practice

The Daily Sephardi Cheshbon Nefesh (Soul Accounting)

Drawing inspiration from both the Tanya's emphasis on the benoni's self-assessment and the deep-rooted Sephardi/Mizrahi Musar traditions of introspection, a powerful and accessible home practice is the daily Cheshbon Nefesh, or "Soul Accounting." This practice invites us to engage in a brief, honest review of our day, allowing us to identify the moments where our divine soul (the yetzer hatov) contended with our animal soul (the yetzer hara), and how we navigated those internal "judgments."

How to Practice:

1. Choose a Quiet Moment: Dedicate 5-10 minutes each evening, perhaps before bed, to sit in a quiet space.
2. Reflect on Your Interactions: Bring to mind your interactions throughout the day. Where did you encounter opportunities for kindness, patience, honesty, or generosity? Where did you face temptations towards anger, impatience, gossip, or selfishness?
3. Identify the "Two Judges": For each significant interaction or internal thought, acknowledge the presence of both the yetzer hatov (the voice of conscience, compassion, and Torah) and the yetzer hara (the voice of ego, laziness, or desire). In the spirit of the benoni, recognize that the yetzer hara might offer its "opinion" within your heart.
4. Acknowledge Divine Aid: Reflect on moments where you successfully chose the path of goodness. Did you feel a surge of strength, a clarity of mind, or a sudden resolve? Acknowledge that this aid, as Tanya teaches, comes from "the Holy One, blessed is He, who comes to the aid of the good nature."
5. Set an Intention for Tomorrow: Based on your reflections, identify one small area for improvement. Perhaps to be more patient with a family member, to speak more kindly, or to dedicate a few more minutes to Torah study. This isn't about guilt, but about growth.
6. Conclude with Gratitude and Prayer: Thank God for the opportunities to grow and for His constant guidance. Ask for strength to continue the internal work.

This simple, daily Cheshbon Nefesh allows us to concretize the abstract struggle of the benoni, turning spiritual concepts into actionable steps. It fosters self-awareness, deepens our connection to divine assistance, and embodies the Sephardi/Mizrahi Musar tradition of constant, humble self-refinement, helping us to cultivate a heart ever more devoted to the Divine.

Takeaway

Our journey through this profound text, viewed through the lens of Sephardi and Mizrahi wisdom, reveals a universal and deeply personal truth: the spiritual life is a magnificent, ongoing dance between our highest aspirations and our most earthly inclinations. The benoni is not an unattainable ideal, but a call to conscious living, to acknowledge the internal battle and to constantly invite divine aid. From the philosophical rigor of Rabbeinu Bachya's Hovot HaLevavot to the soul-stirring melodies of piyutim in the maqam tradition, Sephardi and Mizrahi heritage offers a vibrant, textured tapestry of practices designed to cultivate a pure heart and an awakened soul. This heritage reminds us that our inner world is the most sacred space, a sanctuary where, with humility and perseverance, we can strive for profound closeness with the Holy One, blessed be He, transforming every moment into an act of devotion and every challenge into an opportunity for spiritual growth. Let us embrace this rich legacy, bringing its wisdom into our daily lives and allowing our own unique light to shine forth.