), saying, “This word comes from the root Badad (
) (meaning isolation), since there are souls that have the power of meditate hitboded).93The only expression that we have not yet discovered in the Bible is the one most commonly used by later writers in speaking of meditation, namely, Hitbodedut. It would be very disappointing not to find even a hint of this word, or usage in the entire Bible. On closer examination, however, this term, or at least a derivative of it, can indeed be found. In fact, this may be the original Biblical term for one who engages in meditation.
As discussed earlier, while the prophets themselves were very reticent when it came to openly discussing their techniques, clues can be found from other occult groups mentioned in the Bible, who often attempted to emulate the prophets. It is with one such group that we find the term “meditator.” The prophet Isaiah speaks of such “meditators” when he says, “He overturns the signs of the meditators (badim), He makes the diviners mad” (Isaiah 44:25). Rabbi Ibn Ezra, a major commentator, explains the word Badim (), saying, “This word comes from the root Badad () (meaning isolation), since there are souls that have the power of meditate hitboded).93
According to Ibn Ezra, the proper term for a “meditator” is the word Bad (
). This is a shorter form of the later term which would be Mitboded (
), derived from the word Hitboded. This clearly indicates that meditation played an important role in the pagan occult services, just as it did among the prophets.
Among the occult practices forbidden in the Bible was a type of necromancy known as the Oab (
).94 It was to such a necromancer that King Saul went when he wished to communicate with the soul of the Prophet Samuel.95 It is most significant that the Targum translated Oab as Bidin (
), again from the root Bad, indicating a “meditator.” When Maimonides describes the practice of the Oab, it also appears to involve a type of mantra meditation, through which the necromancer attains a meditative trance necessary to commune with the dead.
This is particularly striking when we look at a verse that we have already mentioned. Isaiah speaks of, “Necromancers (Oab-ot) and mediums (Yedonim), who meditate (hagah) and chirp (tzaftzaf)” (Isaiah 8:19). We have discussed the word Hagah at length, and to a large degree, it has the connotation of a type of meditation that involves the chanting and repeating of a mantra. Here we clearly see that this was a method used by occultists involved in the Oab.
The word Tzaftzaf (
) is interpreted by many commentaries to mean “chirp,” the sound made by a bird.96 As such, it would be an onomatopoetic word, reproducing the sound of a bird's twittering. However, it is significant to note that in two of the four times that the word Tzaftzaf occurs in the Bible, it is in conjunction with the word Hagah, which refers to meditation.97
According to the grammarians, any word which has a double base refers to an act repeated over and over in rapid succession. This is true of the word Tzaftzaf, and it therefore would denote a rapidly repeated sound. From the context, it would appear that Tzaftzaf, as practiced by the necromancers, involved the repetition of a sound over and over again, as in certain types of mantra meditation. The difference between Hagah and Tzaftzaf might be that the former is primarily the repetition of a word or phrase, while the latter involves an inarticulate sound.
This same idea is also found in another place, in which the prophet says, “Your voice shall be like a necromancer (Oab) from the earth; from the dust your words shall chirp (tzaftzaf) “ (Isaiah 29:4). Here again we find that Tzaftzaf is associated with the Oab, indicating that it was normally used by such occultists.
A major Hebrew lexicographer, Rabbi Nathan ben Yechiel (1035-1106), states that the word Tzaftzaf has the connotation of both meditation (Hagah) and prophetic vision.98 As such, it is closely related to the word Tzofeh (
), meaning a “seer” or prophet. This in turn comes from the root Tzafah (
, meaning to “see,” particularly in a prophetic or mystical sense.
The Root Tzafah also has the meaning of covering (Tzipeh), and in this respect is closely related to the root Tzafan (
) meaning to “hide” or “conceal.” A prophet (Tzofeh) is one who sees, but what he sees is covered and concealed from the rest of humanity. This root is also closely related to Tzuf (
) meaning to “float,” and in this respect a Tzofeh engages in a process very much like that discussed in the context of Siyach-meditation. The prophet not only sees, but he also floats and rises to a level above the mundane world.
This word may also be related to the root Tzafaf (
), meaning to “crowd” or “press.” The seer must push his spirit against the body, pressing it out of the physical realm.
This last relationship is especially important, since the term Tzaftzaf is also used in this sense in a number of places in the Talmud and Midrash. Speaking of a person near death, the Midrash says, “the soul presses (tzaftzaf) to leave the body.”99The Talmud likewise speaks of those in Gehenna, who “press (tzaftzaf) to ascend.”100 The Midrash also speaks of the final redemption as “breaking forth” (tzaftzaf)101 From all these sources, it appears that the term Tzaftzaf refers to a sort of spiritual pressure, where one breaks through to a higher level, sensed by the mind.
The word Tzaftzaf, is used primarily with respect to the pagan cults, especially the Oab. These are the mystics who must exert spiritual pressure, pushing and shoving to break through to the spiritual. The true prophet, however, is on the level of Siyach, where by using the proper methods, he is able to float effortlessly to the highest realms.
An individual involved in an Oab stands and burns a special incense, holding a myrtle wand in his hand and waving it. He speaks very slowly, repeating certain secret incantations. Asking a question, he hears something like the voice of another person speaking to him, answering the question in a very low voice. It is as if this voice is not heard by the ear, but only sensed by the mind.
Moses Maimonides.102
Divination (Kosem) involves other methods used to entrance the mind and clear it of all thought. One is then able to predict the future, give advice, and warn against danger.
Some diviners make use of sand and stones. Some bow down (gahar) on the ground, making certain motions and loud sounds. Some gaze at a crystal or iron mirror and speak while in a trance.
Still others hold a staff in their hand, and lean on it, tapping it until their mind is cleared, whereupon they speak. Regarding this practice, the prophet said, “He asks his tree, and his staff tells him” (Hosea 4:12).
Moses Maimonides103
The diviners meditate (hitboded) in their thoughts, fixing their full concentration and all their emotions on the subject that they wish to know. As a result of their powerful meditation (hitbodedut), their mind is divested of all physical concepts. Their soul then communes with spiritual entities who can inform them of events in the near future.
Sefer HaChinukh (13th Century).104
Through the meditation (hitbodedut) of Saul's imagination, his thoughts were aroused to recall what Samuel had said to him many times, that God would tear away his kingdom … [So vivid was this experience that] it actually seemed as if Samuel were speaking to him. This is the low voice that one engaged in an Oab nears, and regarding this it is written, “your voice shall be like an Oab from the earth” (Isaiah 29:4).
This is actually like a hallucination, such as those experienced by the sick and feebleminded. It is therefore taught, that the inquirer hears the voice, but the occultist who raises [the dead person] sees, but does not hear.105 This is because the occultist meditates (hitboded) on the [dead person] who is to be raised, and the power of his imagination causes him to see something that actually does not have any objective existence.
Rabbi Isaac Abarbanel.106