Jewish meditation

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Jewish meditation can refer to several traditional practices of contemplation, visualization, analysis, and gaining intuitive insights.

Through the centuries, some of the common forms include the practices of Abraham Abulafia, Isaac the Blind, Azriel of Gerona, Abraham ben Maimonides, Moses Cordovero, Yosef Karo, Isaac Luria, and Nachman of Breslov.

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Part of a series on Kabbalah

Sephirot · Qliphoth · Raziel · Ein Sof · Tzimtzum · Tree of Life · Seder hishtalshelus · Jewish meditation · Kabbalistic astrology · Jewish views of astrology
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Shimon bar Yochai · Moshe Cordovero · Isaac the Blind · Bahya ben Asher · Nahmanides · Azriel · Isaac Luria · Chaim Vital · Jacob Emden · Jonathan Eybeschutz · Chaim ibn Attar · Nathan Adler · Vilna Gaon · Shalom Sharabi · Chaim Joseph David Azulai · Shlomo Eliyashiv · Baba Sali · Ben Ish Chai
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1 History
2 Abulafia
3 Cordovero
4 Hayim Vital
5 Chabad: Chochma, Binah, and Daas
6 Bibliography
7 References
8 External links
9 See also

[edit] History

There is evidence that Judaism has had meditative practices from the earliest times. For instance, in the Torah, the patriarch Isaac is described as going "lasuach" in the field - a term understood by all commentators as some type of meditative practice (Genesis 24:63).

Similarly, there are indications throughout the Tanach (the Hebrew Bible) that Judaism always contained a central meditative tradition.^{[citation needed]}

[edit] Abulafia

Abraham Abulafia (1240-1291) wrote meditation manuals using meditation on Hebrew letters and words to achieve ecstatic states. His work is surrounded in controversy because of the edict against him by the Rashba (R. Shlomo Ben Aderet), a contemporary leading scholar. However according to Aryeh Kaplan, the Abulafian system of meditations forms an important part of the work of R. Hayim Vital, and in turn it is suggested his master the AR'I.

[edit] Cordovero

Rabbi Moses ben Jacob Cordovero (1522-1570 CE). Kabbalist in Safed taught that when meditating, one does not focus on the sefirot per se, but rather on the Hebrew vowels which are seen as the light from the infinite (atzmut). Keeping in mind that all reaches up to the infinite- his prayer is "to Him, not to His attributes." Proper meditation focuses upon how the Godhead acts through specific sefirot. The Essential Name of God represented by the four letter Tetragrammaton - Yud- Hei- Vav-Hei, and has the Infinite Light clothed within it as the sefirot. This is indicated by the change in the vowel-points (nekudot) found underneath each of the four letters of the Name in each sefira. " Each sefira is distinguished by the manner in which the Infinite Light is clothed within it"

Keter Kametz

Hochmah Patach

Binah Tzeirei

Hesed Segol

Gevura Sheva

Tiferet Holam

Netzach hirik

Hod Kubutz

Yesod Shuruk

Malchut No vowels

[edit] Hayim Vital

Rabbi Hayim Vital (c. 1543-1620 CE), major disciple of R. Isaac Luria, and responsible for publication of most of his works. Here he presents the method of R. Yosef Karo.

Meditate alone in a house, wrapped in a prayer shawl. Sit and shut your eyes, and transcend the physical as if your soul has left your body and is ascending to heaven. After this divestment/ascension, recite one Mishna, any Mishna you wish, many times consecutively, as quickly as you can, with clear pronunciation, without skipping one word. Intend to bind your soul with the soul of the sage who taught this Mishna. " Your soul will become a chariot. .." Do this by intending that your mouth is a mere vessel/conduit to bring forth the letters of the words of this Mishna, and that the voice that emerges through the vessel of your mouth is [filled with] the sparks of your inner soul which are emerging and reciting this Mishna. In this way, your soul will become a chariot within which the soul of the sage who is the master of that Mishna can manifest. His soul will then clothe itself within your soul. At a certain point in the process of reciting the words of the Mishna, you may feel overcome by exhaustion. If you are worthy, the soul of this sage may then come to reside in your mouth. This will happen in the midst of your reciting the Mishna. As you recite, he will begin to speak with your mouth and wish you Shalom. He will then answer every question that comes into your thoughts to ask him. He will do this with and through your mouth. Your ears will hear his words, for you will not be speaking from yourself. Rather, he will be speaking through you. This is the mystery of the verse, "The spirit of G-d spoke to me, and His word was on my lips". (Samuel II 23:2)^[1]

[edit] Chabad: Chochma, Binah, and Daas

Rabbi Dov Ber of Lubavitch, the "Mitler Rebbe," the second leaders of the Chabad Dynasty wrote several works explaining the Chabad approach. In his works, he explains that the Hebrew word for meditation is hisbonenus or hitbonenut. The word "hisbonenut" derives from the Hebrew word Binah (lit. understanding) and refers to the process of understanding through analytical study. While the word hisbonenut can be applied to analytical study of any topic, it is generally used to refer to study of the Torah, and particularly the explanations of Kabbalah, in order to achieve a greater understanding and appreciation of God.

In the Chabad presentation, every intellectual process must incorporate three faculties: Chochma, Binah, and Daat. Chochma (lit. wisdom) is the mind's ability to come up with a new insight into a concept that one did not know before. Binah (lit. understanding) is the mind's ability to take a new insight (from Chochma), analyze all of its implications and simplify the concept so it is understood well. Daat (lit.knowledge), the third stage, is the mind's ability to focus and hold its attention on the Chochma and the Binah.

The fact that Jewish meditation is called Hisbonenut, which refers to Binah, represents an important point of the Chabad method. Chabad Hasidic philosophy rejects the notion that any new insight can come from mere concentration. Chabad philosophy explains that while "Daat" is a necessary component of cognition, it is like an empty vessel without the learning and analysis and study that comes through the faculty of Binah. Just as a scientist's new insight or discovery (Chochma) always results from prior in-depth study and analysis of his topic (Binah), likewise, to gain any insight in G-dliness can only come through in-depth study of the explanations of Kabbalah and Chassidic philosophy.^[2]

Chassidic masters say that enlightenment commensurates with one's understanding of the Torah and specifically the explanations of Kabbalah and Hasidic philosophy. They warn that prolonged concentration devoid of intellectual content can lead to sensory depravation, hallucinations, and even insanity which all can be tragically mistaken for "spiritual enlightenment".

Translating hisbonenut as "meditation" (as it is understood in the popular sense) is inaccurate. "Meditation" refers to the mind's ability to concentrate (Daat), which in Hebrew is called Haamokat HaDaat. Hisbonenut, which refers to the process of analysis (Binah) is more properly translated as "in-depth analytical study". (Ibid.)

Chabad accepts and endorses the writings of Kabbalists such as Moshe Cordevero and Chaim Vital and their works are quoted at length in the Hasidic texts. However, the Hasidic masters say that their methods are easily misunderstood without a proper foundation in Hasidic philosophy.

The Mitler Rebbe emphasizes that hallucinations that come from a mind devoid of intellectual content are the product of the brain's Koach HaDimyon (lit. power of imagination), which is the brains lowest faculty. Even a child is capable of higher forms of thought than the Koach HaDimyon. So such imaginations should never be confused with the flash intuitive insight known as Chochma which can only be achieved through in-depth study of logical explanations of Kabbalah and Hasidic philosophy.

[edit] Bibliography

Kaplan, Aryeh, Meditation and the Bible', Weiser Books, 1995, ASIN B0007MSMJM Schneurson, Dovber, (Printed in 1995, 2003). Ner Mitzva Vetorah Or. Kehot Publication Society ISBN 0-8266-5496-7 Seinfeld, Alexander, The Art of Amazement: Judaism's Forgotten Spirituality, Targum/Penguin 2005.