Meditation in Judaism

Although many think that meditation does not exist in Judaism, they will be surprised to find out that it does exist. Not only does it exist, but it played an important role in the time of the early followers (Chasidim) of the saintly Baal Shem Tov.

Although there are Jewish devotees of Eastern meditation who have turned back to their Jewish roots because they can not find any outlet for meditation in their observance in Jewish ritual, none the less, meditation does exist in Judaism as shall be shown.

The word for meditation in the Hebrew is "hitbonanut" (or hisbonanos as the Chassidim pronounce it). What causes the difficulty for those who have practiced Eastern meditation is that hitbonanut does not resemble the meditation form that they have become accustomed to in their encounter with the Eastern religions but because it is different does not mean it is not meditation.

The problem is that although hitbonanut plays a very important role in Judaism, it has been marginalized by the halachically inspired practices of those who follow the Lithuanian style of Judaic life. They view the adherence to Jewish Law in exactingness as being the only acceptable form of devotion. While this adherence to Jewish Law is undoubtedly important, still it does not supply the inner fire of devotion in prayer. Conforming to Jewish Law is only the external manifestation of prayer but meditation provides the internal aspect which is critical for proper prayer, the connection to the Infinite.

The form of meditation that was advocated by the early Chassidim (and captured so well in chapter 42 of the remarkable book, Tanya, by the first rebbe of Chabad) differs from the Eastern method of meditation not only in form but in substance.

Both forms of meditation claim to bring G-dliness into the person but differ greatly. Without going into the details of Eastern meditative practices, let us get involved in the purpose, place and substance of Jewish Meditation.

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