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What is Jewish Meditation? Reb Moshe, March 2007 Frequently asked questions: What is Jewish meditation? How is it different from other kinds of meditative practice? Why is it important to have meditation opportunities in a Jewish setting? Is meditation a replacement for current synagogue practices? How does silence provide a balance for our highly word-based Jewish culture? What are the sources for meditation in the Jewish tradition? To answer these questions let us delve into the theological underpinnings of Judaism. The torah tells us, in the second creation story in Sefer Bereshit, the Book of Genesis, that the first human was created from the dust of the earth by an infusion of nishmat Hayyim from G-d. This "breath of life" has been associated with the soul, the immanent (internal) manifestation of G-d in every human being. This is what is meant by humans being created in the image of G-d, betzelem elohim. Our tradition ascribes no corporeal (body) to G-d, thus our G-dly nature is found deep within us. This immanence lives in creative tension with a sense of G-d beyond us, transcendence. Much of Jewish prayer and liturgy is focused on the transcendent. But, throughout Jewish history there have been practitioners of practices to hone our immanent relationship to G-d through contemplative practices. These practices are mentioned through Rabbinic, Kabalistic and Hasidic literature and we are acquainted with a vast number of meditative practices focusing on the act of Creation (ma'aseh bereshit) and the visions of the Prophet Ezekiel (ma'aseh merkava). Jewish spiritual life lives in this creative tension of what is within and without us. The central piece of the daily liturgy is the silent amidah, the standing meditation. Kabalistic literature introduced kavanot, intentions to be meditated upon before the performance of mitzvoth. The very essence of all berachot, blessing before actions is based on the desire to create spiritual equanimity, the balance of the inner and the outer selves. Jewish contemplative practice shares a great deal with the meditative practices of all of the ancient wisdom traditions. It attempts to quiet the mind, to become fully present to the moment, to develop a capacity for awareness, and the liberation from the ego and its obstacles to relationship on both the human and divine plane. Jewish meditation also has its own variety of techniques and traditions: the Merkavah, the Lurianic, the Abulafian, The Beshtian, etc. These traditions have almost been lost to us because of the catastrophe of the Holocaust and before it by the attempt to recast Judaism into an entirely rational Western model. Many Jews in the last fifty years have been on the forefront of introducing Buddhist meditative practices and it has been these efforts that have attracted thousands of other Jews seeking a deeper spiritual life. Jewish synagogue life is now going through a transformation forsaking the Protestant models of the 19th and 20th centuries and are now more and more seeing their role as centers for spiritual growth and emotional well-being. Without forsaking the time honored liturgical traditions, many Jews have found that contemplative practice in a Jewish setting an opportunity for deepening their awareness and appreciation for the immense spiritual content in Torah and tefila (prayer). Some Rabbis suggest that lehitpallel, the infinitive- to pray- might be better understood as to be introspective, as the infinitive is a reflexive verb, something we do to and for ourselves. For many Jews who do feel they have access to the traditional Siddur (prayer book), meditation is an entrance way into Jewish spirituality. Silence provides an excellence way for all kinds of people to sit together in peace and harmony. It also permits the opening of the heart to compassion and an opportunity to free oneself from transitory states of mind that trap us. Whether it be fear, anger or judgment, contemplative practice teaches the impermanence of these states of mind and provides an avenue to fulfill the deep strivings we Jews have had for Oneness and Unity of G-d, the world and humanity. As the Psalmist instructs us, our prayer should be that; "May the words of my mouth and the meditations of my heart be acceptable unto Yah, our Rock and Salvation." (Psalm. 19)
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