Although many authors use the term Hitbodedut to refer to the meditative state, the word is most often used for the actual act of meditation, and many examples of this are found in the Kabbalistic literature. The clearest expression of this, however, is found in the writings of Rabbi Abraham Maimonides (1186–1237), son of the famed philosopher, codifier and physician, Moses Maimonides.5
Rabbi Abraham Maimonides writes that there are two types of isolation (hitbodedut), external and internal. External isolation is nothing more than physical seclusion, but internal isolation refers to the meditative process, where one isolates himself both spiritually and mentally.
Such meditation is seen as the highest of all practices, being the method used by the prophets to attain their revelation. The prophets frequently engaged in physical seclusion, but the main purpose of such external isolation was as preparation for internal isolation or meditation, which brought one to the highest step on the ladder of revelation. Such a state of internal isolation is seen, not only as a means to attain revelation, but as actually being the revelation itself.
A number of Biblical verses are seen by Rabbi Abraham as referring to such a meditative state. It is the perfection from within the heart for which King David prayed when he said, “A pure heart create for me, O God” (Psalm 51:12). It was also the attainment of Aseph, regarding which he sang, “My flesh and heart fade away, while God becomes the Rock of my heart and my portion forever” (Psalm 73:26). These verses refer to the purity of the mind and heart, when they are cleansed of all things other than the Divine. When a person attains such a state, the Divine Essence is actually seen as entering the mind and dwelling in it.
The method through which this is attained is also clearly described: “This level is achieved through a cessation of activity on the part of the perceptive faculty, completely, or at least for the most part, divorcing it from the soul. The motivating force of the consciousness is thus divorced from all worldly concepts and is inclined toward the Divine. The intellect then becomes enveloped in the Divine, and the imagination which is associated with the meditative faculty becomes activated through contemplation in God's creation, gazing at the mighty things that bear witness to their Creator.”
The main method of meditation as outlined by Rabbi Abraham, thus involves the contemplation of nature. A person can contemplate the greatness of the sea, marveling at the many creatures that live in it. One can gaze at a clear night sky, allowing his mind to be completely absorbed by the glory of the stars. Through such intense contemplation, one can attain a meditative state directed toward the Divine.
This is seen as the level of Aseph, one of the co-authors of the Psalms, who purified his heart and mind, cleansing it of all things other than the Divine. It is regarding this state that he said, “My flesh and heart fade away.” When he divorced his consciousness from everything but God, he said, “Who have I in heaven? And with You, I have no desire on earth” (Psalm 73:25).
Although the entire psalm is not discussed, many other verses can readily be seen to refer to the meditative state, and indeed, it is so interpreted by some of the most important classical Judaic commentators.6 It is therefore enlightening to look at the entire last part of this psalm and see the two quoted verses in context:
You have grasped my right hand.
With Your counsel You guide me,
After glory You take me.
Who have I in heaven? With You,
I have no desire on earth.
My flesh and heart fade away,
God becomes the Rock of my heart,
My portion forever. …
For me, closeness to God is good,
I have placed my essence in God my Lord,
To express all Your transcendence.
Numerous other Biblical verses are also interpreted in this light. Thus, regarding the inclination of his consciousness toward the Divine, the prophet Isaiah said, “Your name and Your remembrance are the desire of my soul; My soul longs for You by night, also my spirit within me dawns forth to You” (Isaiah 26:8,9).7 The Psalmist likewise said, “My soul thirsts for You, my flesh pines for You” (Psalms 63:2), and in another place, “My soul cleaves after You” (Psalms 63:9).
Another important point discussed by Rabbi Abraham is that all ego and sensation must be restrained before the meditative faculty can function. An example of this is seen in Elisha's advice to Gehazi: “If you meet a man, do not bless him, and if a man blesses you, do not answer him” (2 Kings 4:29). This is particularly noteworthy, since it seems to indicate that a certain degree of stoicism is necessary before one can adequately engage in meditation, a concept that is discussed at length by the Kabbalists.8
In order to attain the meditative state which unifies man and God, the prophets and their disciples would make use of various types of music and song. Rabbi Abraham writes that this would motivate the consciousness toward God, and purify one's inner being of all external thoughts. There are a number of verses that mention this, one of the clearest being what is written with regard to the Temple service, “David and his overseers singled out the sons of Asaph, Heman and Jeduthun, who would prophesy with harps, lutes and cymbols” (1 Chronicles 25:1).9
In order tobe able to attain internal isolation, the prophets and their disciples also engaged in external isolation, secluding themselves from the general populace. They were then not disturbed by the mundane affairs of the multitudes, and could meditate on God and His works without interruption. Such isolation could be partial and temporary, or it could be total, where the individual secluded himself in unpopulated areas such as deserts and mountains. Rabbi Abraham notes that such seclusion is often mentioned in the careers of the prophets and their disciples. It is also for this reason that many patriarchs and prophets worked as shepherds, where they could be alone in the fields for long periods of time.
During such periods of isolation, the prophet would contemplate the sky and the mountains, as well as all the rest of God's works, drawing his mind to their Creator. According to Rabbi Abraham, this is the meaning of King David's statement, “How weighty are Your meditations, O God, how great is their sum, if I could count them, they would outnumber the sands” (Psalms 139:17,18). One becomes so immersed in his contemplation that he enters a state of trance and mental quietude, perceiving the unity of God like one who can actually sense it. When a person who has attained such a state is aroused, the spell of this unity remains with him, and David thus concludes, “I awakened and I was still with You” (Psalms 139:18).10
The best time for such meditation is at midnight or before dawn. Rabbi Abraham finds allusions for this in such verses as, “Rise, meditate in the night, at the beginning of the watches” (Lamentations 2:19).11 King David likewise said, “Before my eyes are the nightrwatches, when I meditate on Your word” (Psalms 119:148). The younger Maimonides also speaks of some individuals who attempt to go without sleep completely, attempting to emulate the devotion described in the verse, “I will not give sleep to my eyes, nor slumber to my eyelids” (Lamentations 132:4).
Of great importance is Rabbi Abraham's discussion of the Moslem dervishes or Sufis, with whom he was apparently quite familiar. He describes a practice of one of their sects, where individuals would meditate in dark places, secluding themselves to such an extent that their sense of sight degenerated and they could no longer discern between light and darkness. In order for an individual to engage in such practices, he notes, one must be motivated by a strong inner light so as not to be troubled by external darkness. A certain “Abraham the Saint” is quoted as discussing such meditation in dark places and applying to it the verse, “Who among you fears God, obeying the voice of His servants? Such a man walks in darkness without any light, he trusts in the Lord and depends on his God” (Isaiah 50:10).
Even though meditation is best accomplished when one is secluded, an individual on an advanced spiritual level can engage in it any time. The younger Maimonides thus quotes a blessing frequently used by the great sages, “May God grant your portion among the ones who delight in seclusion, whose soul is isolated even among many people.”
Besides their value in providing important insights into meditation in general, these writings of Rabbi Abraham Maimonides are also extremely valuable because of the light that they shed on the writings of his father, the famed Moses Maimonides. Although the son is not as well known, the father was one of the greatest of all Judaic thinkers, who distilled all earlier teachings and influenced virtually every later writer.
From here, we clearly see that when Maimonides uses the term Hitboded, he is actually speaking of meditation, a fact that has escaped the notice of almost every translator. A good example of such usage can be found in a letter that the elder Maimonides writes to his son Abraham. He says, “The first two covenants (circumcision and the Torah) are upheld through the third, which is the Sabbath. The goal of all three is the purification of the soul, methodology, withdrawal, as well as meditation (hitbodedut) toward God.”12
But what is even more important is the fact that Maimonides speaks of Hitbodedut with respect to the prophets, saying that it was one of the important techniques through which they attained their high level.13 From his son's writings, we clearly see that this is speaking of meditation. I do not know of a single translator, however, who appears to be aware of this fact.
This also sheds light on an important teaching regarding meditation that is found in Maimonides' Guide to the Perplexed. Since we know the meaning of the word hitbodedut, we can now translate it correctly.14
It is written, “Love the Lord your God, and serve Him with all your heart and with all your soul” (Deuteronomy 11:13). We have already demonstrated numerous times that the love of God is identical with one's perception of Him. As a result of this love, one is led to a state of worship which our sages call “service of the heart.”
In my opinion, this means that one should concentrate all of his thoughts on the First Intellect, meditating (hitboded) on it according to his ability.
. . . .
It has thus been demonstrated that one's aim, after having attained enlightenment, should be to give oneself over to [God] and make his intellect yearn for Him at all times. In most cases, this is accomplished through seclusion and isolation. Every pious individual should therefore strive for seclusion and meditation (hitbodedut), not associating with others except when absolutely necessary.
. . . .
The pious were therefore particular to minimize the time when they could not reflect on God's name. And they cautioned others, saying, “Let not your minds be vacant from reflections on God.” In the same sense, King David said, “I have set God before me always, He is at my right hand, I shall not be moved” (Psalms 16:8). What he meant was, “I do not turn my thoughts away from God — He is like my right hand, which I do not forget for even an instant because of the ease of its motions. Therefore, I shall not be moved — I shall not fall.”
If these were the only places where the term hitbodedut was used to refer to meditation, one could easily dismiss them as being anomalous. However, throughout the length and breadth of Judaic literature the word is used, and, in context, it clearly refers to meditation. The earliest reference that we have found dates from close to a thousand years ago, and in almost every generation, there is some discussion of the subject.
The selections provided here are a literal translation of the words of their authors, presented here for the first time in English. For the most part, these quotations speak for themselves, providing important insight into the role of meditation in Judaic thought in general, without need of additional comment.
God arranged the order of creation so that all things are bound to each other. The direction of events in the lower world depends on entities above them, as our sages teach, “There is no blade of grass in the world below that does not have an angel over it, striking it and telling it to grow.”15
Human souls are also bound to higher levels, and therefore, when a perfect individual becomes involved in meditation (hitbodedut) upon wisdom, it is possible for him to predict future events. As a result of his deep meditation, his consciousness and mind fall into a trance, and through his deep probing of the mysteries of existence, he reaches the First Cause. The faculties of his heart then become like the Urim and Thumim, mystically bound to the angels in heaven, and he becomes attached to the Ultimate Good.
Hai Gaon (939–1038), Religious Leader and Mystic.16
On the six weekdays, the soul of the enlightened meditates (hitboded) on mundane affairs. But on the Sabbath, it must meditate to understand the works of God and His miracles.
Abraham Ibn Ezra (1089–1164), Philosopher, Mystic and Poet.17
In the souls of some individuals there exists the power of prophecy, through which they can predict the future. No one knows how this comes to them, but they meditate (hitboded), and a spirit comes and reveals the future to them.
Moses ben Nachman (Ramban: 1194–1270), Legalist, Commentator and Mystic.18
It is taught that one who prays must concentrate his heart. … One must concentrate on the words tha, leave his lips, depicting the Divine Presence right in front of him, as it is written, “I have placed God before me at all times” (Psalms 16:8). He must arouse his concentration, removing all disturbing thoughts so that his mind and concentration in prayer remain pure. …
This was the way of the saints and men of deed. They would meditate (hitboded), concentrating on their prayer until they reached a level where they divested themselves of the physical and were overcome by the spiritual. In this manner, they were able to reach a level close to that of prophecy.
Rabbi Jacob ben Asher (1270–1343), Legal Codifier.19
The Talmud teaches that [after he was excommunicated by Rabban Gamaliel,] Rabbi Eliezer's wife would not let him “fall on his face” [in prayer, lest he kill Rabban Gamaliel]. This means that she disturbed him and would not let him meditate (hitboded). Through such meditation, a person can attach himself to the “proper place,” and thus bring about wonders and miracles.
Rabbi Shem TOu ibn Shaprut (1330–1400), Philosopher.20
God's thoughts are infinite, and regarding them, King David said, “If I would count them, they would outnumber the sands” (Psalms 139:18). Still, in God [all these perfections are seen as] an absolute unity, as he adds, “For Him, there is unity in them” (Psalms 139:16).
[King David concludes, “I awakened and was still with you.” Here he is saying,] “When I was aroused from my meditation (hitbodedut) on [these perfections], I found that ‘I am still with You,’ since they are not something that is separated from You.”
Rabbi Joseph Albo (1380–1435), Philosopher.21
I have at hand some response that one of the early codifiers received from heaven after asking in a proper manner. He did so through meditation (hitbodedut), prayer, and the utterance of Divine Names, and thus received a reply to his questions.
Rabbi David ben Zimra (Radbaz: 1470–1572), Legalist and Mystic.22
All the discussion regarding fasting and self mortification found in the earlier texts only apply to one who is not steadily involved in the study of the Torah. But when a person's main occupation is the Torah, and when he knows wisdom and fears God, he should not weaken himself and diminish his studies. This, then, is his rectification:
One day a week, separate yourself from all people and meditate (hitboded) upon God. Bind your thoughts to Him, just as if you were speaking to Him on the Day of Judgment. Speak to God softly, like a slave to his master, or a child to his parent.
Rabbi Isaac Luria (The Ari: 1534–1572), Master Kabbalist.23
The Talmud teaches that the early saints would wait an hour before praying in order to concentrate their thoughts upon God. The commentaries explain that this means that they would empty their minds of all mundane thoughts, and would bind their consciousness to the Master of all, with fear and love.
[These saints would then pray for an hour, and finally wait another hour after their prayers, so that they would spend a total of three hours on each of the three daily services.] It thus came out that they would take off a total of nine hours each day from their sacred studies in order to engage in meditation (hitbodedut), binding themselves [to God]. The Light of the Divine Presence would appear over their heads as if it were spread around them, with them sitting in the midst of the Light.
I found this in an old manuscript from the early mystics.
Rabbi Elazar Alkazri (1522–1600), Moralist and Mystic.24
Poets often speak of themselves as if they were referring to other individuals. [Jacob thus said,] “Gather around and listen, O sons of Jacob” (Genesis 49:2). [Baalam himself likewise said,] “Thus says Baalam, the son of Beor” (Numbers 24:3). [Deborah sang,], “Awake, awake, Deborah” (Judges 5:12). There are many similar cases.
This is because of their deep meditation (hitbodedut), where the mind elevates itself and the body remains as if it were devoid of the soul. It therefore appears to these individuals as if they themselves are another person. …
Occasionally we find that when they author their songs, poets attain a state of ecstasy where they lose all sensation. This is all because of their deep meditation.
Rabbi Emanuel Frances (1610–1710), Poet and Philosopher.25
One should constantly meditate (hitboded) on the Divine Presence. He should have no other thought in his mind other than his love [of God, seeking that the Divine Presence] should attach itself to him. In his mind he should constantly repeat, “When will I be worthy that the Light of the Divine Presence should dwell within me?”
Rabbi Israel Baal Shem Tov (1698–1760), Founder of Hasidism.26
The root of everything is meditation (hitbodedut). It is a very great and lofty concept, making a person worthy of all holiness. … When a person meditates, he is clothed with holiness. … When one meditates, he is also attached to God, even with regard to his mundane bodily needs.
Rabbi Chaim Yosef David Azzulai (The Chida: 1724–1806), Sephardic leader and Kabbalist.27
One must include himself in God's unity, which is the Imperative Existence. A person cannot be worthy of this, however, unless he nullifies his ego, and it is impossible to accomplish this without meditation (hitbodedut). When a person meditates and expresses his thoughts before God, he can be worthy of nullifying all desires and evil traits, so that he becomes worthy of nullifying his entire physical being, thus becoming included in his Root.
Rabbi Nachman of Breslov (1772–1810), Hasidic Master.28