Tanya, Part I; Likkutei Amarim 7:6

Let's embark on a journey through the rich tapestry of Sephardi and Mizrahi Torah, piyut, and minhag!

Hook

Imagine the scent of rosewater and sandalwood mingling with the murmur of ancient prayers in a bustling souk, a scene where the divine is woven into the fabric of everyday life. This is the vibrant world we will explore, a world where every action, every thought, can be a pathway to holiness.

Context

Place

Our exploration will touch upon the diverse lands where Sephardi and Mizrahi Jews have flourished, from the Iberian Peninsula and North Africa to the Levant, Persia, and beyond. Each locale has imprinted its unique rhythm and color onto our traditions.

Era

We will delve into centuries of history, from the Golden Age of Spain and the subsequent exiles, through the Ottoman Empire and into the modern era, recognizing the resilience and continuity of these communities.

Community

We will celebrate the distinct voices within the Sephardi and Mizrahi world – the Spanish and Portuguese Jews, the Moroccan and Tunisian communities, the Iraqi and Iranian Jews, and so many others – each with their cherished customs and interpretations of Torah.

Text Snapshot

This passage from Tanya, penned by Rabbi Schneur Zalman of Liadi, opens a window into a profound understanding of our spiritual reality. It speaks of the "vitalizing animal soul" within us, a force that can be either a conduit for holiness or a vessel for baser inclinations. The text distinguishes between the completely impure spiritual forces, the kelipot, and an intermediate category, kelipat nogah. This intermediate force, tied to the physical world and our mundane actions, can be either degraded or elevated.

"On the other hand, the vitalizing animal soul in the Jew, that which is derived from the aspect of the kelipah, which is clothed in the human blood... and the ‘souls’ of the animals... as well as the existence and vitality of the entire inanimate and entire vegetable world which are permissible for consumption... yet are not performed for the sake of Heaven but only by the will, desire, and lust of the body; and even where it is a need of the body, or its very preservation and life, but his intention is not for the sake of Heaven... 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."

The text then offers a transformative possibility: "This [ kelipat nogah] is an intermediate category between the three completely unclean kelipot and the category and order of holiness. Hence it is sometimes absorbed within the three unclean kelipot... and sometimes it is absorbed and elevated to the category and level of holiness, as when the good that is intermingled in it is extracted from the bad, and prevails and ascends until it is absorbed in holiness." This elevation occurs when our physical actions, even seemingly mundane ones like eating and drinking, are consecrated for the sake of serving G-d.

Minhag/Melody

The concept of elevating the mundane, as described in the Tanya, finds beautiful expression in Sephardi and Mizrahi traditions, particularly in the practice of “Simcha shel Mitzvah” (Joy of the Mitzvah). This isn't just about performing a commandment; it's about infusing it with such profound joy and intention that the physical elements involved become sanctified.

Consider the Piyut (liturgical poem), a cornerstone of our tradition. Many piyutim, particularly those from the Siddurim of communities like Salonica, Baghdad, or Fes, are composed in rich Hebrew and Aramaic, often weaving in mystical concepts and philosophical insights. These poems are not merely recited; they are sung, often with intricate melodies that have been passed down through generations. The act of singing a piyut, especially one that speaks of divine unity or the elevation of the physical world, transforms the listening and chanting experience. The melody itself becomes a vehicle for drawing down holiness.

For instance, the joyous melodies sung during Shalosh Regalim (the three pilgrimage festivals), or the stirring tunes accompanying Shabbat meals, are not just for entertainment. They are designed to elevate the spirit, to connect us more deeply to the essence of the day and the mitzvot being performed. The very act of sharing a festive meal on Shabbat, when accompanied by singing traditional Sephardi or Mizrahi zemirot (table songs) and engaging in heartfelt conversation about Torah, embodies the principle of kelipat nogah being elevated. The food and drink, derived from the physical world, are transformed into spiritual fuel when consumed with the intention of strengthening oneself for G-d's service and for joyful observance of Shabbat. This transforms the "vitalizing animal soul" within us, as described in the Tanya, into a force that draws us closer to holiness. The communal singing, the shared blessings, the very atmosphere of delight – all contribute to this spiritual elevation.

Contrast

While the Tanya’s emphasis on transforming kelipat nogah through intention resonates deeply across Jewish traditions, a specific contrast can be seen in how certain Ashkenazi practices approach the physical world in relation to holiness, particularly in the realm of fasting.

In many Ashkenazi traditions, there is a strong emphasis on fasting as a primary means of atonement and spiritual purification. For example, the fast of Tzom Gedaliah or Asarah B'Tevet are observed with strict abstinence from food and drink, aiming to diminish the physical body's desires and elevate the spirit through self-denial. The body, in this context, is often seen as a potential impediment to spiritual focus, and its desires are to be suppressed.

In contrast, many Sephardi and Mizrahi communities, while certainly valuing repentance and spiritual discipline, often place a greater emphasis on sanctifying the physical through joyous observance. The principle illustrated in the Tanya, where even eating and drinking can be elevated to holiness when performed with the right intention, is more prominently expressed. Instead of fasting to subdue the body, the focus is on using permitted physical pleasures – like enjoying a flavorful meal on Shabbat or a festive occasion – and transforming them through kavanah (intention) into an act of divine service. This doesn't negate the importance of repentance, but it highlights a different pathway: not necessarily by denying the body, but by consecrating its experiences for G-d. The idea is that the "vitalizing animal soul" can be a partner in holiness, rather than solely an obstacle to be overcome.

Home Practice

Let's bring this wisdom into our own lives with a simple, yet profound practice: "Conscious Consumption."

The next time you prepare or partake in a meal, whether it’s a simple snack or a full dinner, take a moment to pause. Before you eat, or even as you're preparing it, ask yourself: "What is the intention behind this food? Can I elevate this act of eating?"

Perhaps your intention is to nourish your body so you have the energy to learn Torah, to spend quality time with loved ones, or to perform acts of kindness. Maybe it's simply to appreciate the bounty G-d has provided. Even the simple act of saying "Baruch atah Adonai Eloheinu Melech ha'olam..." (Blessed are You, Lord our God, King of the universe...) with a moment of mindful gratitude can begin to transform the experience.

You can extend this to other mundane activities too. When you drink water, think of it as sustaining the vessel that allows your soul to connect with the Divine. When you engage in a conversation, consider if you can infuse it with words of encouragement or wisdom that uplift others. By consciously infusing our everyday actions with a touch of intention for G-d's sake, we begin to practice the principle of elevating kelipat nogah in our own homes.

Takeaway

The Sephardi and Mizrahi tradition, as illuminated by texts like the Tanya, teaches us that the sacred is not confined to the synagogue or the study hall. It is woven into the very fabric of our existence, in our meals, our conversations, and our daily routines. By approaching our lives with intention and joy, we can transform the ordinary into the extraordinary, and every aspect of our being into a pathway for divine connection. This vibrant heritage invites us to live a life where holiness is not an escape from the world, but an immersion within it, sanctified by our love for G-d.