Tanya, Part I; Likkutei Amarim 7:12

Hook

Imagine a tapestry woven with threads of ancient wisdom, vibrant melodies, and the enduring spirit of communities scattered across sun-drenched lands and bustling metropolises. This is the rich legacy of Sephardi and Mizrahi Torah, a tradition that doesn't just study the Divine but lives it, imbuing every aspect of existence with sacred intention.

Context

Place

This tradition finds its roots and expressions across a vast and diverse geographic landscape. From the Iberian Peninsula, where Sephardi Jewry flourished for centuries, to the lands of North Africa, the Middle East, and Persia (Mizrahi Jewry), its influence spread and transformed. Think of the vibrant intellectual centers of Baghdad, Cordoba, Fez, and Istanbul, each contributing its unique flavor.

Era

The Sephardi tradition traces its lineage back to the Golden Age of Spain (roughly 8th to 15th centuries), a period of remarkable cultural and intellectual flowering. Mizrahi Jewry, with its even deeper historical roots, spans millennia, with continuous communities existing in places like Babylon (modern-day Iraq) since ancient times. Both traditions have navigated periods of great flourishing and immense challenge, adapting and innovating through the ages.

Community

These are not monolithic blocks, but a vibrant mosaic of communities. Sephardi Jews, expelled from Spain in 1492, carried their traditions to the Ottoman Empire, North Africa, and eventually to the Americas. Mizrahi Jews, residing in lands like Yemen, Iran, and Egypt, maintained distinct customs and dialects, forging deep connections to their local environments while preserving their Jewish heritage.

Text Snapshot

The provided text, from Rabbi Schneur Zalman of Liadi's Tanya, delves into the intricate concept of kelipot (husks or shells) and sitra achara (the “other side”), exploring how even mundane actions and permissible substances can be vehicles for spiritual elevation or degradation.

"On the other hand, the vitalizing animal soul in the Jew, that which is derived from the aspect of the kelipah... all these acts, utterances, and thoughts are no better than the vitalizing animal soul itself; and everything in this totality of things flows and is drawn from the second gradation [to be found] in the kelipot and sitra achara, namely, a fourth kelipah, called kelipat nogah. In this world, called the 'World of Asiyah (Action),' most, indeed almost all, of it [the kelipat nogah] is bad, and only a little good has been intermingled within it..."

"...Such is the case, for example, of he who eats fat beef and drinks spiced wine in order to broaden his mind for the service of G–d and His Torah... In such a case the vitality of the meat and wine, originating in the kelipat nogah, is distilled and ascends to G–d like a burnt offering and sacrifice."

"On the other hand, he who belongs to those who gluttonously guzzle meat and quaff wine in order to satisfy their bodily appetites and animal nature... in such case the energy of the meat and wine consumed by him is degraded and absorbed temporarily in the utter evil of the three unclean kelipot, and his body temporarily becomes a garment and vehicle for them..."

Minhag/Melody

The concept of intentionality (kavanah) and transforming the mundane into the sacred is a cornerstone of Jewish spiritual practice, and it resonates deeply within Sephardi and Mizrahi traditions. This is beautifully expressed in the realm of piyyut (liturgical poetry). Consider the profound connection between the physical act of eating and drinking and spiritual elevation, as described in the Tanya. This echoes the practice of Mizmor Shir Chanukah (a hymn for Chanukah), which is often sung with great gusto and enjoyment, particularly the verse "Ma'oz Tzur Yeshu'ati" (Rock of My Salvation). While the Tanya discusses general consumption, the spirit of Mizmor Shir Chanukah embodies the idea of using the joy and bounty of the holiday, including its festive meals, as a means to connect with God and celebrate His miracles. The melodies themselves, often rich and evocative, are designed to uplift the spirit and draw participants into a deeper emotional and intellectual engagement with the text.

Furthermore, within Sephardi and Mizrahi homes, the emphasis on making every meal a potential spiritual experience is palpable. It's not just about sustenance, but about sanctifying the moment. This can be seen in the meticulous observance of kashrut (dietary laws), but also in the heartfelt birkat hamazon (grace after meals) and the discussions that often accompany them, turning a simple meal into a communal learning opportunity. The vibrant, often improvisational melodies that accompany prayers and blessings in these traditions are designed to stir the soul and elevate the spirit, transforming ordinary moments into opportunities for divine connection, much like the Tanya suggests transforming the vitality of permitted foods into a spiritual offering. The joy in singing these melodies, whether at the Shabbat table or during a festival, is a testament to this practice of imbuing the physical with the spiritual.

Contrast

While the Tanya offers a detailed framework for understanding the spiritual potential within the physical, other traditions might approach the concept of elevating the mundane with a slightly different emphasis. For instance, in some Ashkenazi circles, there can be a strong emphasis on asceticism as a path to spiritual purity, with a focus on minimizing physical indulgence to better focus on spiritual pursuits. This is not to say that such practices are absent in Sephardi/Mizrahi traditions, but the primary emphasis in the Tanya, and often in the broader Sephardi/Mizrahi ethos, is on the transformation of the permitted physical rather than its outright avoidance.

Consider the act of eating. While an Ashkenazi perspective might encourage a more restrained approach to eating for spiritual benefit, focusing on the spiritual aspect of the mitzvah of eating, a Sephardi/Mizrahi approach, as illuminated by the Tanya, might actively encourage the enjoyment of permitted foods and even the enhancement of sensory experiences (like flavorful food and good wine) as a means to broaden one's capacity for divine service. The goal isn't necessarily to detach from the physical, but to imbue it with holiness, making even the act of eating a form of worship. This doesn't diminish the validity of either approach, but highlights the diverse pathways within Judaism to achieve spiritual depth.

Home Practice

This week, try a simple practice of kavanah at your next meal. Before you begin eating, pause for a moment. Think about the food before you – where did it come from? What energies and processes were involved in its creation? Then, with intention, dedicate your eating to a specific spiritual purpose, however small. It could be to gain strength for Torah study, to foster connection with loved ones, or simply to appreciate the Creator's bounty. Even a few moments of mindful intention can transform a routine act into a moment of sacred connection, echoing the spirit of elevating the mundane.

Takeaway

The Tanya, through its exploration of kelipot and sitra achara, offers a profound insight into the spiritual potential that permeates our everyday lives. For Sephardi and Mizrahi traditions, this is not merely an abstract theological concept but a practical guide for living. By understanding that even the most ordinary aspects of existence can be conduits for divine connection, we are empowered to infuse our actions, thoughts, and even our meals with sacred purpose, transforming the mundane into a pathway to the Divine. This rich heritage invites us to find holiness not just in the synagogue or study hall, but at our very own tables, in every permissible bite and sip.