Hitbodedut

Hitbodedut (Hebrew: התבודדות‎, lit. "self-seclusion", Modern Ashkenazic pronunciation: hisbodedus, Old Ashkenazic pronunciation: hisbóydedes, Israeli pronunciation: hitbodedút) refers to an unstructured, spontaneous and individualized form of prayer and meditation taught by Rebbe Nachman of Breslov. Through hitbodedut one may establish a close, personal relationship with God and gain a clearer understanding of one's personal motives and aspirations. However, Rebbe Nachman states that the ultimate goal is to free oneself of all negative traits that obstruct the spiritually-transforming non-dual realization of the "Imperative Existent," which is the Divinity inherent in all being.[1]

Method

Breslover Hasid practicing hitbodedut in the Jerusalem Forest. Hitbodedut can be performed indoors or amidst nature, and alternatively at night.

The method involves talking to God in an intimate, informal manner while secluded in a private setting such as a closed room or a private outdoor setting. Rebbe Nachman taught that the best place for hitbodedut is in the forests or fields. "When a person meditates in the fields, all the grasses join in his prayer and increase its effectiveness and power," he wrote.[2] He also suggested practicing hitbodedut in the middle of the night, when the desires and lusts of this world are at rest,[3] although doing it during the day is just as effective.

During a session of hitbodedut, the practitioner pours out his heart to God in his own language, describing all his thoughts, feelings, problems and frustrations. Nothing was viewed by Rebbe Nachman as being too mundane for discussion, including business dealings, conflicting desires and everyday interactions. Even the inability to properly articulate what one wishes to say is viewed as a legitimate subject to discuss with God. One should also use the opportunity to examine his behavior and motivations, correcting the flaws and errors of the past while seeking the proper path for the future.

Rebbe Nachman told his leading disciple, Reb Noson, that hitbodedut should be practiced in a simple, straightforward manner, as if he were conversing with a close friend.[4] He also advised:

"It is very good to pour out your thoughts before God like a child pleading before his father. God calls us His children, as it is written (Deuteronomy 14:1), "You are children to God." Therefore, it is good to express your thoughts and troubles to God like a child complaining and pestering his father."[5]

Silent meditation

Hitbodedut also lends itself to certain silent meditation techniques. One is the "silent scream," which Rebbe Nachman himself practiced. He described the silent scream as follows:

You can shout loudly in a "small still voice"… Anyone can do this. Just imagine the sound of such a scream in your mind. Depict the shout in your imagination exactly as it would sound. Keep this up until you are literally screaming with this soundless "small still voice."
This is actually a scream and not mere imagination. Just as some vessels bring the sound from your lungs to your lips, others bring it to the brain. You can draw the sound through these nerves, literally bringing it into your head. When you do this, you are actually shouting inside your brain.[6]

Another form of hitbodedut is called bitul (nullification), in which the practitioner meditates on God's presence to the exclusion of all other things, including himself.

Hitbodedut is performed in one's mother tongue, in contrast to most other Jewish prayers that are recited in Hebrew. Rebbe Nachman did not intend for hitbodedut to take the place of the three daily prescribed Jewish services, but to supplement them. He recommended that his followers engage in hitbodedut for at least one hour each day.

Hitbodedut is a staple practice for all Breslover Hasidim. The practice has been much publicized throughout Israel and the Jewish diaspora as a unique form of Jewish meditation, and is practiced by some Jews who are not Breslover Hasidim.

See also

References

  1. ↑ Likutey Moharan I, 52.
  2. ↑ Likutey Moharan II, 11.
  3. ↑ Likutey Moharan I, 52.
  4. ↑ Tzaddik #439; Kochavey Or #4.
  5. ↑ Rabbi Nachman's Wisdom #7.
  6. ↑ Rabbi Nachman's Wisdom #16.

Sources