Jewish meditation
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Jewish meditation includes practices of settling the mind, introspection, visualization, emotional insight,
Through the centuries, meditation practices have been developed in many movements, including among Maimonideans (
Definitions
In his book Meditation and Kabbalah, Rav Aryeh Kaplan suggests that meditation is a practice that is meant to bring spiritual liberation through various methods that can loosen the bond of the physical, allowing the practitioner to reach the transcendental, spiritual realm and attain Ruach HaKodesh (Holy spirit), which he associates with enlightenment.[1]
More recently Tomer Persico presented the lack of a proper definition of the word meditation.[3] He suggests that the word has many different meanings and uses, and that only a few attempts have been made to provide a comprehensive definition. He therefore suggests meditation should be defined as "A voluntary act aiming to generate an alteration in the individuals consciousness, which they perceive as therapeutic or redemptive".[4] Based on that definition, he further presents a five elements typology with which the various Jewish meditative traditions could be distinguishable from one another:
- Fundamental Structure- Whether the meditation in general cultivates awareness, concentration or automation.
- Orientation, or Intentional Stance- Whether the meditation is inward or outward bent, introverted or extroverted.
- The Emotive Effect- Whether the meditation brings about an enraptured surge of feelings and sense impressions or an equilibrious quieting of the mind, whether it is ecstatic or enstatic.
- The Corporal Locus- Whether it is focused on the mind-consciousness domain, or on the body-emotional arena, whether it is mind and "awareness"-centered or body and "energy"-centered,
- Relationship with the Acknowledged Tradition- Whether the methods are superimposed on the traditional religious practices or whether they are complete innovations being added to them, whether (in the Jewish case specifically) they are nomian or anomian.[3]
Bible
Aryeh Kaplan sees indications throughout the Hebrew Bible that Judaism always contained a central meditative tradition, going back to the time of the patriarchs.[5] For instance, in the book of Genesis, the patriarch Isaac is described as going "lasuach" (Hebrew: לָשׂוּחַ, romanized: lāśūaḥ, lit. 'to meditate')[6] in the field (Genesis 24:63),[7] understood by many commentators to refer to some type of meditative practice.[8]
Merkavah-Heichalot mysticism
Jewish mysticism |
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Some scholars see Merkavah-Heichalot mysticism as using meditative methods, built around the biblical vision of Ezekiel and the creation in Genesis. According to Michael D. Swartz: "the texts do not, however, provide any instructions for meditation techniques. Nor do they betray any evidence of consciousness of an interior self, such as the soul or mind, which accomplishes the journey to heaven."[9]
Maimonides
Moses Maimonides, often considered the greatest Jewish philosopher of his time,[10][11][12] suggests in The Guide for the Perplexed (3.32), that intellectual meditation is a higher form of worship than either sacrifice or prayer.[13][14]
He later (3:51) teaches that those who are "perfect" in their intellectual perception of God can "enjoy the presence of Divine Providence", but only while they "meditate on God".[15] He offers a parable that suggests that purely intellectual, private meditation is the highest form of worship.[16]
That chapter of the Guide (3:51) is dedicated to what Maimonides refers to as: "the worship peculiar to those who have apprehended the true realities". According to Maimonides, after acquiring the knowledge of the Divine, we should turn our awareness to Him, something that is usually accomplished in self-seclusion:
It has thus been shown that it must be man's aim, after having acquired the knowledge of God, to deliver himself up to Him, and to have his heart constantly filled with longing after Him. He accomplishes this generally by seclusion and retirement. Every pious man should therefore seek retirement and seclusion, and should only in case of necessity associate with others.[17]
This practice includes love and longing for God, a subject Maimonides discusses in length at the beginning of his other great book, The Mishne Torah:
What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name.[18]
Abraham Maimonides, son of Moses Maimonides, also recommended private meditative practices that were designed to rid the mind of desires and allow for communion with God.[19][20] Abraham Maimonides developed a Jewish Sufi meditation practice that was influential in medieval Cairo.[21] In his book, The Guide to Serving God, he provides an elaborative meditative practice based on his father's teachings:
Inward retreat (Hitbodedut) is the complete focus of the heart.. to empty the heart and mind of all besides God and to fill and occupy them with Him. This is accomplished by totally or partially quieting the sensitive soul, detaching the appetitive (i.e. desiring) soul from the rest of one's worldly occupations and reorienting it toward God; filling the rational soul with God; and using the imaginative soul to assist the intelligence in its contemplation of Gods magnificent creations, which testify to their Creator: the majesty and awe of the sea, with its wondrous creatures, the rotation of the great c"elestial sphere, the nature of the stars, and such."[22]
Kabbalah
Part of a series on |
Kabbalah |
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The main concern of the Theosophical Kabbalah such as the
Pinchas Giller questions the usage of the term "
In contrast to rationalist
Ecstatic Kabbalists
Abraham Abulafia
Abraham Abulafia (1240–1291), a leading medieval figure in the history of Meditative Kabbalah and the founder of the school of Prophetic/Ecstatic Kabbalah, wrote meditation manuals using meditation on Hebrew letters and words to achieve ecstatic states.[27]
His teachings embody the non-Zoharic stream in Spanish Kabbalism, which he viewed as alternative and superior to the theosophical Kabbalah which he criticised.[
Aryeh Kaplan's pioneering translations and scholarship on Meditative Kabbalah trace Abulafia's publications to the extant concealed transmission of the esoteric meditative methods of the Hebrew prophets.[29]
While Abulafia remained a marginal figure in the direct development of Theosophical Kabbalah, recent academic scholarship on Abulafia by Moshe Idel reveals his wider influence across the later development of Jewish mysticism.[30]
In the 16th century Judah Albotini continued Abulafian methods in Jerusalem.[31][32]
Isaac of Acco
Isaac ben Samuel of Acre (1250–1340) also wrote about meditative techniques. One of Isaac's most important teachings involves developing hishtavut, which Aryeh Kaplan describes as equanimity, stoicism, and a total indifference to outside influences. Rabbi Isaac sees hishtavut as a prerequisite for meditation:
You should constantly keep the letters of the Unique Name in your mind as if they were in front of you, written in a book with Torah (Ashurit) script. Each letter should appear infinitely large.
When you depict the letters of the Unique Name (י-ה-ו-ה) in this manner, your mind's eye should gaze on them, and at the same time, your heart should be directed toward the Infinite Being (Ain Sof). Your gazing and thought should be as one.
This is the mystery of true attachment, regarding which the Torah says, "To Him you shall attach yourself" (Deuteronomy 10:20). [33]
Joseph Tzayach
They bend themselves like reeds, placing their heads between their knees until all their faculties are nullified. As a result of this lack of sensation, they see the Supernal Light, with true vision and not with allegory.[34]
Theosophical Kabbalists
Moses ben Jacob Cordovero
Isaac Luria
Hayim Vital
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/
conduitto 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 God spoke to me, and His word was on my lips". (Samuel II 23:2)[35]
Hasidism
The Baal Shem Tov
The
Chabad Hasidism
Dovber Schneuri, the second leader of the Chabad Dynasty, wrote several works explaining the Chabad approach. In his works, he explains that the Hebrew word for meditation is hisbonenus (alternatively transliterated as 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 hisbonenus can be applied to analytical study of any topic, it is generally used to refer to study of the Torah, and particularly in this context, the explanations of Kabbalah in Chabad Hasidic philosophy, in order to achieve a greater understanding and appreciation of God.
In the Chabad presentation, every intellectual process must incorporate three faculties:
The term hisbonenus 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 godliness can only come through in-depth study of the explanations of Kabbalah and Hasidic philosophy.[38] In this view, enlightenment is commensurate with one's understanding of the Torah and specifically the explanations of Kabbalah and Hasidic philosophy. Prolonged concentration devoid of intellectual content, or hallucinations of the imagination, should not be mistaken for spiritual enlightenment.
Chabad accepts and endorses the writings of Kabbalists such as Moses Cordovero and Haim Vital and their works are quoted at length in the Hasidic texts. However, the Chabad masters say that their methods are easily misunderstood without a proper foundation in Hasidic philosophy.
Breslav Hasidism
Rebbe
The Musar Movement
The Musar (ethics) movement, founded by Rabbi
According to Geoffrey Claussen of Elon University, some forms of Musar meditation are visualization techniques which "seek to make impressions upon one's character—often a matter of taking insights of which we are conscious and bringing them into our unconscious." Other forms of Musar meditation are introspective, "considering one's character and exploring its tendencies—often a matter of taking what is unconscious and bringing it to consciousness." A number of contemporary rabbis have advocated such practices, including "taking time each day to sit in silence and simply noticing the way that one's mind wanders."[41] Alan Morinis, the founder of the Mussar Institute, recommends morning meditation practices that can be as short as four minutes.[42] One of the meditations especially recommended by Morinis is the practice of focusing on a single word: the Hebrew word Sh'ma, meaning "listen."[42]: 270
Orthodox Judaism
Recent Orthodox Judaism teachers of Jewish mystical meditation methods include Aryeh Kaplan and Yitzchak Ginsburgh. Kaplan especially, published scholarly and popular books that reinterpreted and revived historic Jewish mystical contemplation techniques in terms of the late 20th century zeitgeist for meditation.
Conservative Judaism
Conservative Rabbi Alan Lew has been credited with teaching Jewish meditation to thousands of people.[43] His synagogue Congregation Beth Sholom in San Francisco, California, includes a meditation center, the first meditation center connected to a Conservative synagogue.[44][45] By 1997, Lew noted that almost all of the largest Conservative synagogues in northern California had regular meditation groups.[46] Conservative rabbi Geoffrey Claussen has encouraged Conservative Judaism to adopt meditation practices from the Musar movement.[41] Conservative synagogues that promote meditation practices in the 21st century sometimes describe these practices as helping people to create space in their lives to be present.[47]
Reconstructionist Judaism
Reconstructionist rabbis such as Sheila Peltz Weinberg[48] and Shefa Gold[49] have been noted for their Jewish meditation teachings.[50]
Reform Judaism
Meditation activities have become increasingly common at Reform synagogues in the twenty-first century.[51] Rabbis Lawrence Kushner and Rami Shapiro are among the Reform rabbis who encourage Jewish meditation practices.[52]
See also
- Fear of God (religion)
- Jewish views on love
- Love of God
- Nigun
- Ohr
- Teshuvah
- Tzedakah
References
- ^ ISBN 978-0877286165.
- ISBN 9780834826656.
- ^ ISSN 2077-1444.
- ^ Persico, Tomer (2012). Jewish Meditation: The Development of a Modern Form of Spiritual Practice in Contemporary Judaism (in Hebrew). Tel-Aviv, Israel: Tel Aviv University. p. 25.
- ISBN 0-8052-1037-7.
- ^ "Strong's Hebrew Concordance - 7742. suach". Bible Hub.
- ^ "Genesis 24:63 - Hebrew Text: Westminster Leningrad Codex". Bible Hub.
- ^ Kaplan, A. (1978), Meditation and the Bible, Maine, Samuel Weiser Inc, p101
- ^ "Bloomsbury Collections - Meditation in Judaism, Christianity and Islam - Cultural Histories". www.bloomsburycollections.com. Retrieved 2020-11-03.
- ISBN 978-0-19-105427-3.
- ^ Seeskin, Kenneth (2017). "Maimonides". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University.
- PMID 11158711.
- ISBN 9780791496329.
- ISBN 9781134894352.
- ^ Fleming, James Hamilton, "The Idea of God in the Philosophy of Moses Maimonides" (1949). Master's Theses. p. 123. 758
- ISBN 9780791496329.
- ^ "Guide for the Perplexed, Part 3 51:10". www.sefaria.org. Retrieved 2023-09-10.
- ^ "Mishneh Torah, Foundations of the Torah 2:2". www.sefaria.org. Retrieved 2023-09-10.
- ^ Brill, Alan (2016-01-24). "Interview with Elisha Russ-Fishbane — Judaism, Sufism, and the Pietists of Medieval Egypt: A Study of Abraham Maimonides and His Circle". The Book of Doctrines and Opinions. Retrieved 2019-06-06.
- ISBN 9781568215228.
- ^ Russ-Fishbane, Elisha (2015). Judaism, Sufism, and the Pietists of Medieval Egypt: A Study of Abraham Maimonides and His Times. Oxford University Press. pp. 52, 103.
- ISBN 978-1-59826-965-9.
- ^ Through a Speculum That Shines - Vision and Imagination in Medieval Jewish Mysticism, Elliot R. Wolfson, Princeton University Press 1997
- ^ Kabbalah - A Guide for the Perplexed, Pinchas Giller, Continuum 2011, the chapter on Kabbalah and Meditation
- Theosophical Kabbalahembodied in the Zohar
- ISBN 978-1-56821-381-1.
- ^ Jacobs, L. (2006) Jewish Mystical Testimonies, Jerusalem, Keter Publishing House, pp56-72
- ISBN 978-0-87728-616-5.
- ^ Meditation and the Bible and Meditation and Kabbalah by Aryeh Kaplan
- ISBN 978-0887065538.
- ISBN 978-0-87728-616-5.
- ISBN 978-0300046991.
- ^ Meditation and Kabbalah, Aryeh Kaplan, Samuel Wieser publications, p.140-142
- ^ Meditation and Kabbalah, Aryeh Kaplan, Samuel Wieser publications, p.165
- ^ Sutton, Avraham (2001). "Meditation on a Mishna". Kabbalah Online. Retrieved 2012-04-03.
- ^ Baal Shem Tov (2 March 2009). "Tzava'as HaRivash 82". Solitude. Retrieved 2019-06-17.
- ^ Studies in East European Jewish Mysticism and Hasidism, Joseph Weiss, Littman Library: chapter "The Kavvanoth of Prayer in Early Hasidism".
- ^ "Active vs.Passive Meditation". Archived from the original on January 24, 2005. Retrieved October 14, 2007. Active vs.Passive_Meditation
- ISBN 9781461629528.
- ISBN 9781438458359.
- ^ a b Claussen, Geoffrey (January 2012). "The Practice of Musar". Conservative Judaism.
- ^ OCLC 853448587.
- ^ Cash, Jay Jonah (2009-01-15). "The 'Force' of Rabbi Alan Lew". Beyond Chron. Retrieved 2019-07-26.
- ^ "Nonfiction Book Review: Be Still and Get Going: A Jewish Meditation Practice for Real Life by Alan Lew, Author . Little, Brown $14.95 (272p) ISBN 978-0-316-73910-8". PublishersWeekly.com. Retrieved 2019-07-26.
- ^ Palevsky, Stacey (2009-01-14). "Rabbi Alan Lew, influential Zen rabbi, dies suddenly at 65". J. Retrieved 2019-07-26.
- ^ Meditation from the Heart of Judaism, ed. Avram Davis, p. 51.
- ^ Shorr, Jon (2018-05-03). "The Meditation Mitzvah". Tricycle: The Buddhist Review. Retrieved 2019-07-28.
- ^ "Rabbi Sheila Peltz Weinberg". Reconstructing Judaism. Retrieved 2019-08-14.
- ^ Kamenetz, Rodger (1997). Stalking Elijah: Adventures with Today's Jewish Mystical Masters. Harper Collins.
- ^ Caplan, Eric (2002). From Ideology to Liturgy: Reconstructionist worship and American liberal Judaism.
- ^ Kaplan, Dana Evan. The New Reform Judaism: Challenges and Reflections. p. 290.
- ^ Meditation from the Heart of Judaism, ed. Avram Davis.
Bibliography
- Abulafia, Abraham, The Heart of Jewish Meditation: Abraham Abulafia's Path of the Divine Names, Hadean Press, 2013.
- Davis, Avram. Meditation from the Heart of Judaism: Today's Teachers Share Their Practices, Techniques, and Faith, 1997.
- ISBN 0-8052-1091-1
- ISBN 978-1-874774-18-1
- ISBN 978-0-85303-590-9
- ISBN 0-8052-1037-7
- Kaplan, Aryeh, Meditation and the Bible, Weiser Books, 1995, ASIN B0007MSMJM
- ISBN 0-87728-616-7
- Lew, Alan. Be Still and Get Going: A Jewish Meditation Practice for Real Life, 2005.
- Pinson, Rav DovBer, Meditation and Judaism, Jason Aronson, Inc, 2004. ISBN 0765700077
- Pinson, Rav DovBer, Toward the Infinite, Jason Aronson, Inc, 2005. ISBN 0742545121
- Pinson, Rav DovBer, Eight Lights: Eight Meditations for Chanukah, IYYUN, 2010. ISBN 978-0978666378
- Roth, Rabbi Jeff, Jewish Meditation Practices for Everyday Life, Jewish Lights Publishing, 2009, 978-1-58023-397-2
- Russ-Fishbane, Elisha. Judaism, Sufism, and the Pietists of Medieval Egypt: A Study of Abraham Maimonides and His Times. Oxford University Press, 2015, ISBN 019872876X
- ISBN 0-8266-5496-7
- Seinfeld, Alexander, The Art of Amazement: Discover Judaism's Forgotten Spirituality, JSL Press 2010, ISBN 0-9717229-1-9