Sunday, March 04, 2012


Concerns with Meditation

The following is shared by Reb Aharon Rubin, author of Eye to the Infinite, in response to our post on the origins of yoga…

The following is a bit delicate.

The (Jewish) meditations described by Abulafia might increase certain yetser horas (inappropriate desires) if one is not vigilant and holy; he himself refers to the point.

'Prophetic meditations' need extra added vigilance because one is drawing down spiritual energy via certain sefiros, which, if one is not pure, could give G-d forbid more energy to somewhere else.

Obviously this is a far cry from what you are describing (with yoga) but is the reason why the Talmidei Baal Shem stressed holiness and vigilance in this area, as part of their derech [the stress on davening, meditation, love and fear of G-d and use of the emotions in attaching to G-d] requires greater cleanliness in areas of holiness.


  1. As someone who purchased the book (though I have yet to undertake the meditations), how useful in terms of preparation would rectifying one’s own blemish Sephirot by Attaining the Qualities of the Sephirot as described in Tomer Devorah (the text not the blog)?

    Also, how can one be certain that they have made all the necessary preparations?

  2. Dear Jesterhead.
    Two very good questions.
    Re your first question, the text Tomer Devorah was written specifically for the purpose of rectifying those blemishes, so trying to fulfill what the author outlines is an excellent preparation.
    Re your second question, how can one be certain that they have made all the necessary preparations, the Bnei Yissoschor himself raises this query and answers that so long as one is doing repair work - one is attached to the World of Teshuvoh - and one is not complacent - on the contrary, one has a contrite heart and wishes only to attach to G-d to fulfill His will, then one need not be bothered by anything untoward that may try to disturb.
    If you have any other questions, please do contact us at

  3. Tomer Devorah is an ideal sefer to use to rectify one's spiritual blemishes; that is why he wrote it.
    Re your second question, the Bnei Yisoschor says, though it's hard to reach absolute perfection in this, if one has a contrite heart and one is involved in self correction, that is sufficient.


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