Медитация каббалистическая: различия между версиями

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'''Каббалистическая медитация''' - общее название ряда традиционных духовных практик, в число которых входят визуализации, различные методы достижения интуитивных озарений и эмоциональных инсайтов, размышления об эзотерическом значении божественных имен и их сочетаний, а также интеллектуальный анализ философских, этических и мистических концепций. Зачастую медитация служит сопровождением к личной, неформальной молитве или, реже, к участию в формальном иудейском богослужении. Традиционное еврейское название медитации - '''хитбодедут''' (букв. "уединение"); используется также более узкий термин - '''хитбоненут''' (букв. "созерцание"), описывающий понятийно-ориентированный метод интеллектуальной медитации [[Медитация каббалистическая#Примечания|[1]]].  
'''Каббалистическая медитация''' - общее название ряда традиционных духовных практик, в число которых входят визуализации, различные методы достижения интуитивных озарений и эмоциональных инсайтов, размышления об эзотерическом значении божественных имен и их сочетаний, а также интеллектуальный анализ философских, этических и мистических концепций. Зачастую медитация служит сопровождением к личной, неформальной молитве или, реже, к участию в формальном иудейском богослужении. Традиционное еврейское название медитации - '''хитбодедут''' (букв. "уединение"); используется также более узкий термин - '''хитбоненут''' (букв. "созерцание"), описывающий понятийно-ориентированный метод интеллектуальной медитации [[Медитация каббалистическая#Примечания|[1]]].  


К категории каббалистических медитаций относятся многие методы, разработанные [[Абулафия, Авраам|Авраамом Абулафией]], [[Исаак Слепой|Исааком Слепым]], [[Азриэль из Жероны|Азриэлем из Жероны]], [[Кордоверо, Моше|Моше Кордоверо]], [[Каро, Йосеф|Йосефом Каро]] и [[Лурия, Исаак|Исааком Лурией]] [[Медитация каббалистическая#Примечания|[2]]].  
К категории каббалистических медитаций относятся многие методы, разработанные [[Абулафия, Авраам|Авраамом Абулафией]], [[Исаак Слепой|Исааком Слепым]], [[Азриэль из Жероны|Азриэлем из Жероны]], [[Кордоверо, Моше|Моше Кордоверо]], [[Каро, Йосеф|Йосефом Каро]], [[Лурия, Исаак|Исааком Лурией]] и [[Виталь, Хаим|Хаимом Виталем]] [[Медитация каббалистическая#Примечания|[2]]].  


Медитативная, или экстатическая, каббала составляет одно из трех подразделений [[Каббала|каббалы]] - наряду с теософской и практической каббалой. Практическая, или прикладная, каббала ставит своей задачей изменения на физическом плане, тогда как медитативная каббала ориентируется на постижение духовной реальности и вкупе с теософской каббалой составляет так называемую каббалу "июнит" - теоретическую, или созерцательную, каббалу [[Медитация каббалистическая#Примечания|[3]]].
Медитативная, или экстатическая, каббала составляет одно из трех подразделений [[Каббала|каббалы]] - наряду с теософской и практической каббалой. Практическая, или прикладная, каббала ставит своей задачей изменения на физическом плане, тогда как медитативная каббала ориентируется на постижение духовной реальности и вкупе с теософской каббалой составляет так называемую каббалу "июнит" - теоретическую, или созерцательную, каббалу [[Медитация каббалистическая#Примечания|[3]]].
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==Авраам Абулафия==
==Авраам Абулафия==
{{Main|Abraham Abulafia}}
[[Абулафия, Авраам|Авраам Абулафия]] (1240–1291), основатель школы "пророческой", или "экстатической" каббалы, написал руководство по медитации на еврейские буквы и слова с целью достижения экстатических состояний [[Медитация каббалистическая#Примечания|[5]]]. Учение Абулафии представляет собой особое направление испанской каббалы, не основанное на книге "[[Зогар]]" и вызвавшее немало споров и возражений(в частности, со стороны рабби Шломо бен Адерета, выдающегося талмудиста той эпохи).Тем не менее, система медитаций, разработанная Абулафией, составила важную часть учения, развитого Исааком Лурией и его учеником Хаимом Виталем. Благодаря переводам и исследованиям Арие Каплана удалось установить, что сочинения Абулафии опираются на утраченную ныне эзотерическую традицию медитативных техник, которая передавалась изустно со времен древнееврейских пророков [[Медитация каббалистическая#Примечания|[6]]].
[[Абулафия, Авраам|Авраам Абулафия]] (1240–1291), основатель школы "пророческой", или "экстатической" каббалы, написал руководство по медитации на еврейские буквы и слова с целью достижения экстатических состояний.
 
leading medieval figure in the history of "Meditative Kabbalah", the founder of the school of "Prophetic/Ecstatic Kabbalah", wrote meditation manuals using meditation on Hebrew letters and words to achieve ecstatic states.<ref>Jacobs, L. (2006) ''Jewish Mystical Testimonies'', Jerusalem, Keter Publishing House, pp56-72</ref> His teachings embody the non-Zoharic stream in Spanish Kabbalism, which he viewed as alternative and superior to the theosophical [[Kabbalah]] which he criticised. Abulafia's work is surrounded in controversy because of the edict against him by the [[Shlomo ben Aderet|Rashba]] (R. Shlomo Ben Aderet), a contemporary leading scholar. However according to [[Aryeh Kaplan]], the Abulafian system of meditations forms an important part of the work of Rabbi [[Hayim Vital]], and in turn his master the Ari, Rabbi [[Isaac Luria]] {{Citation needed|date=October 2008}}. Kaplan's pioneering translations and scholarship on Meditative Kabbalah<ref>''Meditation and the Bible'' and ''Meditation and Kabbalah'' by [[Aryeh Kaplan]]</ref> trace Abulafia's publications to the extant concealed [[Oral Torah|transmission]] of the esoteric meditative methods of the [[Nevi'im|Hebrew prophets]]. 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. In the 1500s [[Judah Albotini]] continued Abulafian methods in Jerusalem.
2008}}. Kaplan's pioneering translations and scholarship on Meditative Kabbalah<ref>''Meditation and the Bible'' and ''Meditation and Kabbalah'' by [[Aryeh Kaplan]]</ref> trace Abulafia's publications to the extant concealed [[Oral Torah|transmission]] of the esoteric meditative methods of the [[Nevi'im|Hebrew prophets]]. 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. In the 1500s [[Judah Albotini]] continued Abulafian methods in Jerusalem.


===Other medieval era methods===
===Other medieval era methods===
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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)<ref>[http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380371/jewish/Meditation-on-a-Mishna.htm Mishna Meditation<!-- Bot generated title -->]</ref>
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)<ref>[http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380371/jewish/Meditation-on-a-Mishna.htm Mishna Meditation<!-- Bot generated title -->]</ref>
</blockquote>
</blockquote>
==Meditation in Hasidism==
===The Baal Shem Tov and popular mysticism===
[[File:A man prays at the Western Wall in Jerusalem.jpg|thumb|150px|right|Hasidic prayer left aside previous focus on Kabbalistic [[Kavanah|Kavanot]] (mental visualisation) of Divine names, in favour of innate [[dveikut]] (cleaving to God) of the soul]]
The [[Baal Shem Tov]], founder of [[Hasidic Judaism]], took the Talmudic phrase that "God desires the heart" and made it central to his love of the sincerity of the common folk. Advocating joy in the omnipresent [[Divine immanence]], he sought to revive the disenfranchised populance in their Jewish life. The 17th century [[Khmelnytsky Uprising|destructions]] of Jewish communities, and wide loss of ability to access learning among the simple unlettered [[shtetl]] Jews, left the people at a spiritual low. Elite scholars felt distant from the masses, as [[Rabbinic Judaism|traditional Judaism]] saw Talmudic learning as the main spiritual activity, while [[Maggid|preachers]] could offer little popular solace with ethical admonishment. The Baal Shem Tov began a new articulation of Jewish mysticism, by relating its structures to direct psychological experience.<ref>[http://www.inner.org/chassidut/chassidut.htm Overview of Chassidut] from www.inner.org</ref> His mystical explanations, parables and stories to the unlearned encouraged their emotional [[deveikus]] (fervour), especially through attachment to the Hasidic figure of the [[Tzaddik]], while his close circle understood the deep spiritual philosophy of the new ideas. In the presence of the Tzaddik, the followers could gain inspiration and attachment to God. The Baal Shem Tov and the Hasidic Masters left aside the previous Kabbalistic meditative focus on Divine Names and their visualisation, in favour of a more personal, inner mysticism, expressed innately in mystical joy, devotional prayer and [[nigun|melody]], or studied conceptually in the systemised classic works of [[Hasidic philosophy]]. A traditional [[Yiddish literature#Hasidic and Haskalah literature|story]] typifies this:
<blockquote>
On his 16th birthday, the Baal Shem Tov wandered into the open fields to meditate on the significance of the day. He had been lodging at a local inn in a nearby village, managed by Aaron Shlomo the innkeeper and his wife Zlata Rivka. The simplest Jews, they were barely literate in daily prayers. but both were God fearing, and praised God at every opportunity. "Blessed is He forever!" offered the innkeeper, while his wife would say, "Blessed be His Holy Name." In the fields the Baal Shem Tov recited Psalms with great feeling, concentrating on the various mystical intentions associated with each verse, that his mentor the hidden Tzadik Rabbi Chaim had imbued him with. Immersed in spiritual thought, he suddenly saw [[Elijah|Elijah the Prophet]] standing before him. Although he had merited such visions before with the other mystics, he was humbled by this first vision alone, a smile on the Prophet's countenance. Said the Prophet, "You invest such effort in meditation, trying to attain lofty levels, while the hearfelt words said by Aaron Shlomo and his wife cause a delight in Heaven, more than the commotion caused by the esoteric meditations of the righteous. When God is blessed, this causes great satisfaction on High, particularly when offered by simple folk, whose sincere faith unites them constantly with the Creator." The Baal Shem Tov later shared this revelation with the circle of [[Baal Shem|hidden mystics]], and suggested they inquire after the welfare of the common folk in their travels. This will cause them to praise God, and if they are not faring well, our concern will cause them to arouse Divine mercy with their supplications.<ref>''The Great Mission: the life and story of Rabbi Yisrael Baal Shem Tov'', Eli Friedman, Kehot pub, p. 16-17</ref>
</blockquote>
===Chabad Hasidism: Hisbonenus - Chochma, Binah, and Daat===
[[File:Prayers in Kutaisi synagogue.jpg|thumb|170px|right|[[Chabad]] differed from mainstream Hasidism in its preparation for prayer by intellectual contemplation of [[Hasidic philosophy]]. Nonetheless, an aim of this is to reveal simplicity of soul, which all possess. The [[Rebbe]]s of Chabad were envious of the sincerity of the simple folk]]
Rabbi [[Dov Ber of Lubavitch]],  the "Mitler Rebbe," the second leader of the [[Chabad]] Dynasty wrote several works explaining the Chabad approach. In his works, he explains that the [[Hebrew language|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 ''hisbonenut'' 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: [[Chochma]], [[Binah (Kabbalah)|Binah]], and [[Daat]]. ''Chochma'' (lit. wisdom) is the mind's ability to come up with a new insight into a concept that one did not know before. ''Binah'' (lit. understanding) is the mind's ability to take a new insight (from ''Chochma''), analyze all of its implications and simplify the concept so it is understood well. ''Daat'' (lit. knowledge), the third stage, is the mind's ability to focus and hold its attention on the ''Chochma'' and the ''Binah''.
The term ''Hisbonenut'' 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 Chassidic philosophy.<ref>http://www.kabbalaonline.org/Meditations/jewishmeditation/Active_vs.Passive_Meditation.asp  Active vs.Passive_Meditation</ref>
Chassidic masters say that enlightenment is commensurate with one's ''understanding'' of the [[Torah]] and specifically the explanations of Kabbalah and Hasidic philosophy.
They warn that prolonged concentration devoid of intellectual content can lead to sensory deprivation, hallucinations, and even insanity which all can be tragically mistaken for "spiritual enlightenment".
However, a contemporary translation of the word ''hisbonenut'' into popular English would not be "meditation". "Meditation" refers to the mind's ability to concentrate (''Daat''), which in Hebrew is called ''Haamokat HaDaat''. ''Hisbonenut'', which, as explained above, refers to the process of analysis (''Binah'') is more properly translated as "in-depth analytical study". (Ibid.)
Chabad accepts and endorses the writings of Kabbalists such as [[Moshe Cordevero]] and [[Haim Vital]] and their works are quoted at length in the Hasidic texts. However, the Hasidic masters say that their methods are easily misunderstood without a proper foundation in [[Hasidic philosophy]].
The Mitler Rebbe emphasizes that hallucinations that come from a mind devoid of intellectual content are the product of the brain's ''Koach HaDimyon'' (lit. power of imagination), which is the brains lowest faculty. Even a child is capable of higher forms of thought than the ''Koach HaDimyon''. So such imaginations should never be confused with the flash intuitive insight known as ''Chochma'' which can only be achieved through in-depth study of logical explanations of Kabbalah and Hasidic philosophy.
[[File:Ford Madox Brown 003.jpg|thumb|upright|left|[[Breslov (Hasidic dynasty)|Breslov]] Hasidim spend time in secluded communication of their heart to God. In Jewish communities they often seek this solitude in Nature at night]]
[[File:Israel Meir Poupko, tefillin.jpg|thumb|right|upright|[[Yisrael Meir Kagan|Rabbi Yisrael Meir HaCohen Kagan]] at [[Jewish prayer|prayer]].]]
===Breslav Hasidism: Hisbodedus and communitative prayer===
[[Hisbodedus]] (alternatively transliterated as "hitbodedut", from the root "boded" meaning "self-seclusion") refers to an unstructured, spontaneous and individualized form of prayer and meditation taught by Rebbe [[Nachman of Breslov]]. The goal of hitbodedut is to establish a close, personal relationship with God and a clearer understanding of one's personal motives and goals. However, in Likutey Moharan I, Lesson 52, Rebbe Nachman describes the ultimate goal of hisbodedus as the transformative realization of God as the "Imperative Existent," or Essence of Reality. See [[Hisbodedus]] for the words of Rabbi Nachman on this method.
==Meditation in the Musar Movement==
{{Main|Musar movement}}
The [[Musar movement|Musar]] (Ethics) Movement, founded by Rabbi [[Israel Salanter]] in the middle of the nineteenth-century, encouraged meditative practices of introspection and visualization that could help to improve moral character. Its truthful psychological self-evaluation of one's spiritual worship, institutionalised the preceding classic ethical tradition within [[Rabbinic literature]] as a spiritual movement within the [[Lithuanian Jews|Lithuanian]] [[Yeshiva]] academies. Many of these techniques were described in the writings of Salanter's closest disciple, Rabbi [[Simcha Zissel Ziv]]. Two paths within Musar developed in the [[Hebron Yeshiva|Slabodka]] and [[Novardok yeshiva|Novardok]] schools.
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."<ref>http://www.academia.edu/1502958/The_Practice_of_Musar</ref>
==See also==
{{Portal|Kabbalah}}
Practices:
*[[Kavanah]]
*[[Dveikut]]
*[[Hitbodedut]]
*[[Niggun]]
*[[Musar movement|Ethical introspection]]
*[[Jewish services|Jewish prayer]]
*[[Teshuvah]]
*[[Mitzvot]]
*[[Tzedakah]]
*[[Unifications - Yichudim]]
Concepts:
*[[Sephirot|Inner dimensions of the Sephirot]]
*[[Ohr]]
*[[Seder hishtalshelus]]
*[[Love of God]]
*[[Fear of God (religion)|Awe of God]]
*[[Jewish theology of love]]


==Примечания==
==Примечания==
* 1. A. Kaplan, ''Meditation and Kabbalah''.
* 1. Kaplan, A., ''Meditation and Kabbalah''.
* 2. G.G. Scholem, ''Major Trends in Jewish Mysticism''.  
* 2. Scholem, G.G., ''Major Trends in Jewish Mysticism''.  
* 3. Y. Ginsburgh, ''What You Need to Know About Kabbalah'' (Aryeh Kaplan, introduction).
* 3. Ginsburgh, Y., ''What You Need to Know About Kabbalah'' (Aryeh Kaplan, introduction).
* 4. A. Kaplan, ''Meditation and the Bible'', p. 101.
* 4. Kaplan, A., ''Meditation and the Bible'', p. 101.
* 5. Jacobs, L., ''Jewish Mystical Testimonies'', pp. 56-72.
* 6. Kaplan, A., ''Meditation and the Bible''; Kaplan, A., ''Meditation and Kabbalah''.


==Bibliography==
==Библиография==
* [[Abraham Abulafia|Abulafia, Abraham]], ''The Heart of Jewish Meditation: Abraham Abulafia’s Path of the Divine Names'', Hadean Press, 1995.
* Abulafia, Abraham, ''The Heart of Jewish Meditation: Abraham Abulafia’s Path of the Divine Names'', Hadean Press, 1995.
* [[Louis Jacobs|Jacobs, Louis]], ''Jewish Mystical Testimonies'', Schocken, 1997, ISBN 0-8052-1091-1
* Ginsburgh, Yitzchak, ''What You Need to Know About Kabbalah'', Gal Einai publications.
* [[Louis Jacobs|Jacobs, Louis]], ''Hasidic Prayer'', Littman Library, 2006, ISBN 978-1-874774-18-1
* Jacobs, Louis, ''Jewish Mystical Testimonies'', Schocken, 1997.
* [[Louis Jacobs|Jacobs, Louis]] (translator), ''Tract on Ecstasy'' by [[Dovber Schneuri|Dobh Baer of Lubavitch]], Vallentine Mitchell, 2006, ISBN 978-0-85303-590-9
* Jacobs, Louis (tr.), ''Tract on Ecstasy'' by Dobh Baer of Lubavitch, Vallentine Mitchell, 2006.
* [[Aryeh Kaplan|Kaplan, Aryeh]], ''Jewish Meditation: A Practical Guide'', Schocken, New York, 1995, ISBN 0-8052-1037-7
* Kaplan, Aryeh, ''Jewish Meditation: A Practical Guide'', Schocken, New York, 1995.
* [[Aryeh Kaplan|Kaplan, Aryeh]], ''Meditation and the Bible'', Weiser Books, 1995, ASIN B0007MSMJM
* Kaplan, Aryeh, ''Meditation and the Bible'', Weiser Books, 1995.
* [[Aryeh Kaplan|Kaplan, Aryeh]], ''Meditation and Kabbalah'', Weiser Books, 1989, ISBN 0-87728-616-7
* Kaplan, Aryeh, ''Meditation and Kabbalah'', Weiser Books, 1989.
* [[DovBer Pinson|Pinson, Rav DovBer]], ''Meditation and Judaism'', Jason Aronson, Inc, 2004. ISBN 0765700077
* Pinson, Rav DovBer, ''Meditation and Judaism'', Jason Aronson, Inc, 2004.  
* [[DovBer Pinson|Pinson, Rav DovBer]], Toward the Infinite'', Jason Aronson, Inc, 2005. ISBN  0742545121
* Pinson, Rav DovBer, ''Toward the Infinite'', Jason Aronson, Inc, 2005.  
* [[DovBer Pinson|Pinson, Rav DovBer]], Eight Lights: Eight Meditations for Chanukah'', IYYUN, 2010. ISBN 978-0978666378
* Pinson, Rav DovBer, ''Eight Lights: Eight Meditations for Chanukah'', IYYUN, 2010.  
* Roth, Rabbi Jeff, ''Jewish Meditation Practices for Everyday Life'', Jewish Lights Publishing, 2009, [http://www.awakenedheartproject.org/ 978-1-58023-397-2]
* Roth, Rabbi Jeff, ''Jewish Meditation Practices for Everyday Life'', Jewish Lights Publishing, 2009, [http://www.awakenedheartproject.org/ 978-1-58023-397-2]
* [[Dovber Schneuri|Schneuri, Dovber]], ''Ner Mitzva Vetorah Or'', Kehot Publication Society, 1995/2003, ISBN 0-8266-5496-7
* Schneuri, Dovber, ''Ner Mitzva Vetorah Or'', Kehot Publication Society, 1995/2003.
* Seinfeld, Alexander, ''The Art of Amazement: Discover Judaism's Forgotten Spirituality'', JSL Press 2010, ISBN 0-9717229-1-9
* Seinfeld, Alexander, ''The Art of Amazement: Discover Judaism's Forgotten Spirituality'', JSL Press 2010.
* ''What You Need to Know About Kabbalah'', Yitzchak Ginsburgh, Gal Einai publications, section on Practical Kabbalah; and ''Meditation and Kabbalah'', Aryeh Kaplan, introduction


==External links==
==External links==

Версия от 19:51, 12 февраля 2014

Каббалистическая медитация - общее название ряда традиционных духовных практик, в число которых входя визуализации,

Антонио да Корреджо, "Портрет читающего мужчины", 1517-1523.

Каббалистическая медитация - общее название ряда традиционных духовных практик, в число которых входят визуализации, различные методы достижения интуитивных озарений и эмоциональных инсайтов, размышления об эзотерическом значении божественных имен и их сочетаний, а также интеллектуальный анализ философских, этических и мистических концепций. Зачастую медитация служит сопровождением к личной, неформальной молитве или, реже, к участию в формальном иудейском богослужении. Традиционное еврейское название медитации - хитбодедут (букв. "уединение"); используется также более узкий термин - хитбоненут (букв. "созерцание"), описывающий понятийно-ориентированный метод интеллектуальной медитации [1].

К категории каббалистических медитаций относятся многие методы, разработанные Авраамом Абулафией, Исааком Слепым, Азриэлем из Жероны, Моше Кордоверо, Йосефом Каро, Исааком Лурией и Хаимом Виталем [2].

Медитативная, или экстатическая, каббала составляет одно из трех подразделений каббалы - наряду с теософской и практической каббалой. Практическая, или прикладная, каббала ставит своей задачей изменения на физическом плане, тогда как медитативная каббала ориентируется на постижение духовной реальности и вкупе с теософской каббалой составляет так называемую каббалу "июнит" - теоретическую, или созерцательную, каббалу [3].

Основная задача медитативной каббалы - единение человека с Богом посредством медитации на иудейские имена Бога, различные сочетания букв древнееврейского алфавита и каванот (мистические намерения, вложенные в молитвы и выполнение заповедей-мицвот). Кроме того, стандартное иудейское богослужение в каббале интерпретируется как комплекс эзотерических медитаций, обеспечивающих избранным мистикам восхождение души к Богу. Медитативная молитва могла бы сблизиться с теургической практикой, если бы ее рассматривали не столько как просьбу, обращенную к Богу, сколько как магический процесс. Но в контексте традиционной иудейской каббалы упомянутого сближения не происходит: прикладная каббала считается уделом немногочисленных праведников, которые влияют на божественное соизволение не магическими методами, а посредством особо эффективных молитв-прошений.

Ранний период

Медитации практиковались в иудаизме с древнейших времен. Так, глагол lasuach (в русском синодальном переводе - "поразмыслить"), употребленный применительно к патриарху Исааку в Быт. 24:63 ("При наступлении вечера Исаак вышел в поле поразмыслить..."), все комментаторы толкуют как некую разновидность медитации [4]. Помимо этого, в Ветхом завете встречаются и другие указания на то, что в иудаизме бытовала развитая традиция медитации. Мистическое учение о Меркаве (колеснице-престоле Бога, Иез. 1:4-28) и гекалот (небесных дворцах), изложенное в самых ранних известных нам эзотерических текстах иудаизма (I-II вв. н.э.), также опирается на метод восхождения души к Богу посредством медитации.

Историческая каббалистическая практика, основанная на каванот (медитациях) на имена Бога. Имена рассматривались как ключи к небесным вратам (хотя считалось, что в некоторых случаях эти врата можно отворить обычными слезами). Ангелы, обитающие на небесах, могут как возносить молитвы к Богу, так и преграждать им путь.

Авраам Абулафия

Авраам Абулафия (1240–1291), основатель школы "пророческой", или "экстатической" каббалы, написал руководство по медитации на еврейские буквы и слова с целью достижения экстатических состояний [5]. Учение Абулафии представляет собой особое направление испанской каббалы, не основанное на книге "Зогар" и вызвавшее немало споров и возражений(в частности, со стороны рабби Шломо бен Адерета, выдающегося талмудиста той эпохи).Тем не менее, система медитаций, разработанная Абулафией, составила важную часть учения, развитого Исааком Лурией и его учеником Хаимом Виталем. Благодаря переводам и исследованиям Арие Каплана удалось установить, что сочинения Абулафии опираются на утраченную ныне эзотерическую традицию медитативных техник, которая передавалась изустно со времен древнееврейских пророков [6].

2008}}. Kaplan's pioneering translations and scholarship on Meditative Kabbalah<ref>Meditation and the Bible and Meditation and Kabbalah by Aryeh Kaplan</ref> trace Abulafia's publications to the extant concealed transmission of the esoteric meditative methods of the Hebrew prophets. 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. In the 1500s Judah Albotini continued Abulafian methods in Jerusalem.

Other medieval era methods

Isaac of Acco (1200s-1300s CE) and Joseph Tzayach (1505-1573), the latter influenced by Abulafia, taught their own systems of meditation. Tzayach was probably the last Kabbalist to advocate use of the prophetic position, where one places his head between his knees. This position was used by Elijah on Mount Carmel, and in early Merkabah mysticism. Speaking of individuals who meditate (hitboded), he says:

"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."<ref>Meditation and Kabbalah, Aryeh Kaplan, Samuel Wieser publications, p.165</ref>

Moshe Cordovero

Rabbi Moses ben Jacob Cordovero (1522-1570 CE), central historical Kabbalist in Safed, taught that when meditating, one does not focus on the Sefirot (Divine emanations) per se, but rather on the light from the Infinite ("Atzmut"-essence of God) contained within the emanations. Keeping in mind that all reaches up to the Infinite, his prayer is "to Him, not to His attributes." Proper meditation focuses upon how the Godhead acts through specific sefirot. In meditation on the essential Hebrew name of God, represented by the four letter Tetragrammaton, this corresponds to meditating on the Hebrew vowels which are seen as reflecting the light from the Infinite-Atzmut.

The essential name of God in the Hebrew Bible, the four letter Tetragrammaton (Yud- Hei- Vav-Hei), corresponds in Kabbalistic thought to the 10 sefirot. Kabbalists interpret the shapes and spiritual forces of each of these 4 letters, as reflecting each sefirah (The Yud-male point represents the infinite dimensionless flash of Wisdom, and the transcendent thorn atop it, the supra-conscious soul of Crown. The first Hei-female vessel represents the expansion of the insight of Wisdom in the breadth and depth of Understanding. The Vav-male point drawn downward in a line represents the birth of the emotional sefirot, Kindness to Foundation from their pregnant state in Understanding. The second Hei-female vessel represents the revelation of the previous sefirot in the action of Kingship). Therefore, the Tetragrammaton has the Infinite Light clothed within it as the sefirot. This is indicated by the change in the vowel-points (nekudot) found underneath each of the four letters of the Name in each sefira. " Each sefira is distinguished by the manner in which the Infinite Light is clothed within it". In Jewish tradition, the vowel points and pronunciation of the Tetragrammaton are uncertain, and in reverence to the holiness of the name, this name for God is never read. In Kabbalah many spiritual permutations of different vowel notations are recorded for the Tetragrammaton, corresponding to different spiritual meanings and emanations.

Sefirah Hebrew Vowel
Keter (Crown) Kametz
Hochmah (Wisdom) Patach
Binah (Understanding) Tzeirei
Hesed (Kindness) Segol
Gevurah (Severity) Sheva
Tiferet (Beauty) Holam
Netzach (Victory) Hirik
Hod (Glory) Kubutz *
Yesod (Foundation) Shuruk *
Malchut (Kingship) No vowels

* Kubutz and Shuruk are pronounced indistinguishably in modern Hebrew and for this reason there is reason to be skeptical as far as the association of Kubutz with Hod rather than Yesod and vice versa.

Isaac Luria

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Isaac Luria (1534–1572), the father of modern Kabbalah, systemised Lurianic Kabbalistic theory as a dynamic mythological scheme. While the Zohar is outwardly solely a theosophical work, for which reason medieval Meditative Kabbalists followed alternative traditions, Luria's systemisation of doctrine enabled him to draw new detailed meditative practices, called Yichudim, from the Zohar, based on the dynamic interaction of the Lurianic partzufim. This meditative method, as with Luria's theosophical exegesis, dominated later Kabbalistic activity. Luria prescribed Yichudim as Kavanot for the prayer liturgy, later practiced communally by Shalom Sharabi and the Beit El circle, for Jewish observances, and for secluded attainment of Ruach Hakodesh. One favoured activity of the Safed mystics was meditation while prostrated on the graves of saints, in order to commune with their souls.

Hayim Vital

Rabbi Hayim Vital (c. 1543-1620 CE), major disciple of R. Isaac Luria, and responsible for publication of most of his works. In his Lurianic works he describes the theosophical and meditative teachings of Luria. However, his own writings cover wider meditative methods, drawn from earlier sources. His Shaarei Kedusha (Gates of Holiness) was the only guidebook to Meditative Kabbalah traditionally printed, though its most esoteric fourth part remained unpublished until recently. In the following account Vital presents the method of R. Yosef Karo in receiving his Heavenly Magid teacher, which he regarded as the soul of the Mishna (recorded by Karo in Magid Mesharim):

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/conduit to 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)<ref>Mishna Meditation</ref>

Примечания

  • 1. Kaplan, A., Meditation and Kabbalah.
  • 2. Scholem, G.G., Major Trends in Jewish Mysticism.
  • 3. Ginsburgh, Y., What You Need to Know About Kabbalah (Aryeh Kaplan, introduction).
  • 4. Kaplan, A., Meditation and the Bible, p. 101.
  • 5. Jacobs, L., Jewish Mystical Testimonies, pp. 56-72.
  • 6. Kaplan, A., Meditation and the Bible; Kaplan, A., Meditation and Kabbalah.

Библиография

  • Abulafia, Abraham, The Heart of Jewish Meditation: Abraham Abulafia’s Path of the Divine Names, Hadean Press, 1995.
  • Ginsburgh, Yitzchak, What You Need to Know About Kabbalah, Gal Einai publications.
  • Jacobs, Louis, Jewish Mystical Testimonies, Schocken, 1997.
  • Jacobs, Louis (tr.), Tract on Ecstasy by Dobh Baer of Lubavitch, Vallentine Mitchell, 2006.
  • Kaplan, Aryeh, Jewish Meditation: A Practical Guide, Schocken, New York, 1995.
  • Kaplan, Aryeh, Meditation and the Bible, Weiser Books, 1995.
  • Kaplan, Aryeh, Meditation and Kabbalah, Weiser Books, 1989.
  • Pinson, Rav DovBer, Meditation and Judaism, Jason Aronson, Inc, 2004.
  • Pinson, Rav DovBer, Toward the Infinite, Jason Aronson, Inc, 2005.
  • Pinson, Rav DovBer, Eight Lights: Eight Meditations for Chanukah, IYYUN, 2010.
  • Roth, Rabbi Jeff, Jewish Meditation Practices for Everyday Life, Jewish Lights Publishing, 2009, 978-1-58023-397-2
  • Schneuri, Dovber, Ner Mitzva Vetorah Or, Kehot Publication Society, 1995/2003.
  • Seinfeld, Alexander, The Art of Amazement: Discover Judaism's Forgotten Spirituality, JSL Press 2010.

External links

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