Hitbodedut orhisbodedus (Hebrew:הִתְבּוֹדְדוּת,lit. "seclusion, solitariness, solitude";[1]Tiberian:hīṯbōḏăḏūṯ[hiθboːðaˈðuːuθ],[2]Ashkenazi:hīsboydedēs/hīsboydedūs orhīsbōdedūs,Sephardi:hitbōdedūt) refers to practices of self-secludedJewish meditation. The term was popularized byRebbeNachman of Breslov (1772–1810) to refer to an unstructured, spontaneous, and individualized form ofprayer andmeditation through which one would establish a close, personal relationship withGod and ultimately see the Divinity inherent in all being.[3]
According to some scholars, within the school of ecstatic Kabbalah,hitbodedut should be understood as "concentrated thought as part of a clearly defined mystical technique". This is demonstrated in the teachings of Kabbalists such asAbraham Aboulafia,Isaac of Acre,Moses Cordovero,Elazar Azkiri,Eliyahu De Vidas, andHayyim Vital, also suggesting that this practice may have influenced later Jewish mystics, including Hasidic masters.[4]
Later research focused onhitbodedut as practiced in the Breslov tradition, distinguishing it from earlier mystics'hitbodedut, which often denotes mental concentration.[5] Instead, Breslovhitbodedut is understood as either its literal meaning—physical self-seclusion—or as candid conversation with God. In some instances, Rabbi Nachman emphasizes that seclusion and frank talks with God are intended to bring about potent mystical experiences, which is viewed as the ideal culmination of Breslovhitbodedut. It is believed that this tradition has been adapted to modern spiritual needs, shifting from solitary communication with God to a focus on personal well-being, emotional healing, and self-exploration.[5]
Recent research challenges earlier scholars and the distinction betweenhitbodedut in ecstatic Kabbalah, Breslovhitbodedut, and otherhitbodedut teachings.[6] Instead it suggests that the earliesthitbodedut guide was written byAbraham son of Moses Maimonides (1186–1237), leader of the Pietists of Egypt, proposing thathitbodedut should be understood as “a meditative practice comprising three key elements—withdrawal from physical stimuli, directing awareness toward the Divine, and applying focused concentration to cleave to God and potentially attain divine inspiration.”[6] It is suggested thathitbodedut was transmitted to the 13th century Kabbalists of Acre, the 16th-century Kabbalists of Safed, and eventually to later 18th-century Kabbalists such asMoses Hayyim Luzato, as well as Hasidic masters such as Rabbi Nachman of Breslov. The inclusion of Breslovhitbodedut under this definition is said to be based on a rare citation of Rabbi Nachman’s own words onhitbodedut at theend ofLikutei Moharan 52, which does not include conversing with God.[6]
Among the earliest documented evidence to the use ofhitbodedut as a spiritual practice can be found in the teachings of the Jewish pietistic movement in Egypt. In these teachings, depending on the context,hitbodedut can mean one of three things: "either spiritual retreat to a secluded place... the meditational technique practiced during such a retreat... the psychological state resulting therefrom, i.e. oblivion to the sensual world."[7]
In his most important work, Kitab Kifayat al-Abidin (The Guide for Serving God), Abraham Maimonides suggests a special spiritual path for the Hasid (pious), the one who wishes to have a closer, more intimate worship of God. The chapter in the Kifayat on Hitbodedut begins by identifying it as a practice used by the prophets and the pious, stating that “Hitbodedut is an ideal path to intimacy with God. It is the way of the greatest Hasidim, and through it, the prophets achieved Encounter with God.”[8] He then goes to describe the nature of the practice, and provides a typology ofHitbodedut, distinguishing between “outward” and “inward” practices:
“There is outwardHitbodedut, and there is inwardHitbodedut. The purpose of outwardHitbodedut is to realize inwardHitbodedut, which is the highest rung in the ladder toward Encounter, and is [a degree of] Encounter itself. InwardHitbodedut is the complete focus of the heart… [This requires one] to empty the heart and mind of all besides God and to fill and occupy them with Him.”[8]
It is suggested there are two forms ofHitbodedut, ‘outward’, which involves physical seclusion to eliminate distractions and quiet the senses, and ‘inward’, which involves two key elements: directing one's awareness ("heart and mind") away from worldly concerns ("all besides God") and focusing completely on God ("fill and occupy them with Him"). The physical aspect, seclusion, serves as means for the inner practice, which seeks to deepenDevekut (attachment to God) until the self merges with the Divine, ultimately leading to an encounter with God.[6] Maimoni also provides practical instructions forHitbodedut:
“Totally or partially quiet the sensitive soul; detach the appetitive (desiring) soul from worldly occupations and reorient it toward God; fill the rational soul with God; and [finally,] use the imaginative soul to assist the intelligence in contemplating God’s magnificent creations, which testify to their Creator.”[8]
Based on these instructions, some scholars suggest definingHitbodedut as a meditation technique that consists of three core elements: withdrawal from physical stimuli, focusing awareness on the Divine, and applying concentrated attention to achieve closeness to God and, potentially, Divine inspiration.[6]
The method involves talking to God in an intimate, informal manner while secluded in a private setting such as a closed room or a private outdoor setting.
The Rebbe Nachman of Breslov used to teach that one should spend a lot of time in solitude every day: during these moments, which would later turn into semi-prophetic or ecstatic experiences for the knowledge of God and the truth of the Torah, the devout Jew has more opportunities forTeshuvah, due to innovations in the knowledge of the Torah itself, in addition to being a specific meditative modality for personal prayers andbeing able to trust God as you would with a friend.[a]
Rebbe Nachman taught that the best place forhitbodedut is in the forests or fields. "When a person meditates in the fields, all the grasses join in his prayer and increase its effectiveness and power," he wrote.[9] He also suggested practicinghitbodedut in the middle of the night, when the desires and lusts of this world are at rest,[3] although doing it during the day is just as effective.
During a session ofhitbodedut, the practitioner pours out his heart to God in his own language, describing all his thoughts, feelings, problems and frustrations.[b] Nothing was viewed by Rebbe Nachman as being too mundane for discussion, including business dealings, conflicting desires and everyday interactions. Even the inability to properly articulate what one wishes to say is viewed as a legitimate subject to discuss with God. One should also use the opportunity to examine his behavior and motivations, correcting the flaws and errors of the past while seeking the proper path for the future.
If one is absolutely unable to speak to God, then Rebbe Nachman advised saying one word with as much strength as possible. He taught that saying that word over and over again will eventually lead to a breakthrough; God will have compassion on the person and they will eventually be able to express themselves.[10]
Rebbe Nachman told his leading disciple,Reb Noson, thathitbodedut should be practiced in a simple, straightforward manner, as if he were conversing with a close friend.[11] He also advised:
"It is very good to pour out your thoughts before God like a child pleading before his father. God calls us His children, as it is written (Deuteronomy 14:1), "You are children to God." Therefore, it is good to express your thoughts and troubles to God like a child complaining and pestering his father."[12]
Hitbodedut also lends itself to certain silent meditation techniques. One is the "silent scream," which Rebbe Nachman himself practiced. He described the silent scream as follows:
You can shout loudly in a "small still voice"… Anyone can do this. Just imagine the sound of such a scream in your mind. Depict the shout in your imagination exactly as it would sound. Keep this up until you are literally screaming with this soundless "small still voice."
This is actually a scream and not mere imagination. Just as some vessels bring the sound from your lungs to your lips, others bring it to the brain. You can draw the sound through these nerves, literally bringing it into your head. When you do this, you are actually shouting inside your brain.[13]
Another form ofhitbodedut is calledbitul (nullification), in which the practitioner meditates on God's presence to the exclusion of all other things, including oneself.
Hitbodedut is performed in one's mother tongue, in contrast to most otherJewish prayers that are recited inHebrew. Rebbe Nachman did not intend forhitbodedut to take the place of the three daily prescribedJewish services, but to supplement them. He recommended that his followers engage inhitbodedut for at least one hour each day.
Hitbodedut is a staple practice for allBreslover Hasidim. The practice has been much publicized throughoutIsrael and theJewish diaspora as a unique form of Jewish meditation, and is practiced by some Jews who are not Breslover Hasidim.
Even though I left the inn in a hurry and knew I couldn't walk to the horse-drawn carriage, I kept chasing the Rebbe's chariot. I reasoned thinking that maybe God would somehow allow me to get there. And that's what happened. I ran behind the carriage for a while. Then the vehicle slowed, first over a cliff, then over a bridge where one of the Rebbe'sChassid had been waiting for him. This man knew that the Rebbe would not speak to him at the inn and he still wanted to see him. So he decided to go ahead and wait for the Rebbe on the bridge that he had to cross on his way. Then I came to the Rebbe and stood in front of him. My friendReb Naftalí had seen me running after the Rebbe and he ran with me, also joining the carriage. There we were three Chassidim, facing the Rebbe. The Rebbe greeted us warmly and asked: "What would you rather... give you a blessing or say a little of the Torah for you?" I knew that if we did not listen to the Torah at that time, we would lose the opportunity to hear it fully: "You will give us the blessing, God willing, when you get home. Now tell us about the Torah!" The Rebbe told us: "I will explain why I am traveling..." The Rebbe revealed to us one of the secrets of theTzadik im: each one builds his ownSancta Sanctorum, a concept found in the Torah (Likutey Moharan I, 282) and we had heard the Rebbe speak inShemini Atzeret. He concluded by saying: "Truly, theChazan goes where the children (young people, who are learning the Torah) are reading" (Talmud, Shabbat 11a)
— Reb Noson, Iemei Moharnat