Hitbodedut meditation is often associated with the Breslov Hasidic tradition today, however it is actually an expression of an ancient Jewish meditative practice. Passed down through Jewish mystics, from the Pietists of Egypt to the Kabbalists of Safed, Hitbodedut is first and foremost a path of focused meditation.
The purpose of Hitbodedut is to cultivate inner clarity, discipline, and a lasting connection with the Divine. For those seeking an authentic Jewish approach to meditation, Hitbodedut offers a practice steeped in history, discipline, and profound spiritual depth.
Introduction
In Hebrew, the literal meaning of ‘Hitbodedut’ is physical self-seclusion. However, apart from this literal meaning, it has various other uses, as scholars and spiritual teachers often view it differently.
Despite being the most popular view of Hitbodedut, the Hasidic Breslov technique (usually associated with a conversation with God) is, in fact, different from traditional Hitbodedut meditation. In most spiritual teachings before the Hasidic era, Hitbodedut was often presented by Jewish mystics in a way that can be described as a ritual of solitary concentration meditation. As a consequence, contemporary spiritual teachers often use 'Hitbodedut' synonymously with 'meditation.'
Academic research on Jewish meditation often distinguishes between 'Hitbodedut' as a form of ‘mental concentration’ (as they believe it was used by Jewish mystics), which they do not necessarily associate with 'meditation,' and the Breslov type of 'Hitbodedut,' which involves conversing with God and is viewed as a form of meditation.
However, recent research reconsidered the common understandings of Hitbodedut and, based on a comparison of various teachings, suggested there is no reason to distinguish between different types and proposed instead that it should be understood as a ritual of solitary meditation as a means to cleave to God (Devekut), that consists of three elements: Quieting the senses, directing the awareness away from the mundane and toward God, and contemplating the Divine in a focused concentration.
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Practicing Hitbodedut
In the Jewish spiritual tradition, there is a distinction between being a Tsadik (a righteous person), and being a Hassid (a pious person). The first is often associated with following the law of Halacha (the dos and don’t of Judaism) by the letter of the law, usually motivated by avoiding punishment and seeking reward (in this world or the next).
The Hassid, on the other hand, is motivated by pure love for the Divine, regardless of his reward or punishment, and fulfills the same law’s while tending to go beyond the letter of law, and do a little extra out of loving kindness.
The spiritual path of the Hassid includes various steps such as cultivating character traits like humility, loving kindness, compassion and generosity. But it also puts lots of emphasis on the Hassid’s consciousness, most notably by dedicating special time for Hitbodedut (solitary meditation).
The purpose of this ritual is to cultivate a closer, more intimate and authentic connection with God. It is based on the notion in Jewish theology that God, although conscience, is a spiritual being. As such, by definition, men can only approach Him through the consciousness, and never through the physical senses.
This approach can be done by contemplating the physical creation as means to cultivate an appreciation of its Creator, a practice that is openly taught in various teachings, often referred to as Hitbonenut.
Another way to approach God is through the contemplation of the spiritual creation, such as the (non physical) higher worlds and the angles. However these aspects are far more complicated, and require an understanding of the esoteric corpus of Kabbalah.
There is another form of practice, which we refer to as ‘spoken Hitbodedut’, where here as well we are invited to quiet the senses, and then pivot the awareness towards the Divine, however the third step is not contemplative but spoken. Here we are to gently whisper to God, our mother tongue, like a free prayer, aiming to negate our corporeality and negative traits, and instead attach our conscience to the Divine. Two of the best examples of this kind of practice are Piaseczno's ‘Hashkata’, or the Breslov Hitbodedut.
How to Practice Hitbodedut
As seen, there are a few ways to engage in Hitbodedut. The following instructions are for its Hitbonenut (contemplation) form:
Find a peaceful spot where you can practice without interruptions.
Settle into a comfortable position that allows you to remain still for a while.
Close your eyes and observe the thoughts flowing through your mind. By simply observing them without attachment, you may find the stream of thoughts beginning to calm, creating room for mindful awareness.
Shift your attention to contemplating a natural element, such as the vastness and intricacy of a forest. Visualize it clearly.
Picture the towering trees, their roots deep in the earth, the branches reaching high into the sky. Imagine the tiny creatures that make their home in the trees, from the birds in the canopy to the insects crawling on the bark.
Focus on the ecosystem’s harmony—each plant and animal playing its part, the interconnectedness of life. Notice the subtle details: the texture of the leaves, the sound of the wind rustling through them, the play of sunlight filtering through the branches.
Let this contemplation guide you toward the Intelligence behind nature's design, recognizing both the uniqueness of every living thing and the vastness of the world beyond ourselves.
Observe how this reflection can bring a sense of grounding, offering clarity and a refreshed perspective on your place within the larger whole.
Slowly return to the present moment, carrying with you the feeling of awe, connection, and awareness of life's greater forces, and consider how this understanding might shape your daily experiences.
Research on Hitbodedut
Contrary to popular belief that Hitbodedut is solely a practice within the Breslov tradition, academic research reveals its roots as an ancient Jewish tradition spanning centuries.
Rabbi Arie Kaplan, in his seminal work "Meditation and Kabbalah," was a pioneer in identifying Hitbodedut as a form of meditation in the Jewish tradition. However, Kaplan's research, groundbreaking as it was, lacked detailed elaboration on his methodologies, falling short of conventional academic standards.
Moshe Idel’s influential work presented an alternative perspective on Hitbodedut. He critiqued Kaplan's view of it as meditation, proposing instead that it is a form of concentration. His research suggested a distinction between the manifestation of Hitbodedut in the "Ecstatic Kabbalah" school and its different expressions in earlier traditions, such as the Pietistic school of Egypt, also suggesting a potential influence on later Kabbalists.
Paul Fenton's research is arguably the most comprehensive among the three scholars, offering an expanded historical framework and a deeper exploration of Hitbodedut as practiced by the Pietistic school of Egypt, also suggesting a potential transmission of this practice from the Egyptian pietists to the early Kabbalists.
More recently, Matan Weil offered a new definition of Hitbodedut as a three-step meditative technique. Building on this definition, he conducted a comparative systematic analysis of various Hitbodedut teachings, suggesting that it should be viewed as the most long-standing meditative tradition in Judaism.
Rabbi Arie Kaplan’s Research on Hitbodedut
Rav Arie Kaplan was the first to identify Hitbodedut as a meditative practice, suggesting that Hitbodedut in a Kabbalistic context goes beyond physical seclusion, emphasizing profound internal solitude. Originating from "Badad", meaning "to be secluded", it involves detaching from external and internal distractions to connect with one's true essence. In his book “Meditation and Kabbalah”,he suggests Hitbodedut as the literal translation of the word “Meditation”:
“There is one word that is consistently used as a term for meditation by the commentators, philosophers, and Kabbalists. The word which most often denotes meditation is Hitbodedut (התבודדות). The verb, “to meditate,” is represented by the word Hitboded (התבודד).
The word Hitboded is derived from the root Badad (בדד), meaning “to be secluded.” Literally, then, Hitbodedut means self-isolation, and in some cases, refers to nothing more than physical seclusion and isolation.
In many other places, however, it is used to denote a state of consciousness involving the isolation of the self, that is, the isolation of the individual's most basic essence.
Thus, when discussed in a Kabbalistic context, the word Hitbodedut means much more than mere physical isolation. It refers to a state of internal isolation, where the individual mentally secludes his essence from his thoughts.”
This practice is not just about physical space but about reaching a deep introspective state, where one can explore and purify their inner self, achieving greater self-awareness and spiritual connection.
However, as pioneering as it was, Kaplan’s work didn’t meet the standards of academic research, which, for the most part, rather rejected it.
Moshe Idel’s Research on Hitbodedut in Ecstatic Kabbalah
A few years after the death of Rav Arie Kaplan in 1983, renowned Kabbalah researcher Moshe Idel offered a nuanced critique of Kaplan’s work in his notable paper, “‘Hitbodedut’ qua ‘Concentration’ in Ecstatic Kabbalah.”
Idel briefly acknowledges Kaplan’s research but rejects his interpretation of Hitbodedut as meditation. He proposes instead that the Kabbalist Rabbi Abraham Abulafia imported the concept of Hitbodedut as “concentration of thought” from the muslim Sufi tradition, and introduced it to the school of Ecstatic Kabbalah.
This perspective is intriguing, especially when considering the dictionary definition of Dhyana (Sanskrit for Meditation) as: 'an uninterrupted state of mental concentration upon a single object: higher contemplation.' Thus, Idel’s subtle dismissal of Kaplan’s research was incorrect. However, arguably, this could be explained by the fact that the understanding and context of meditation today wasn’t the same in the 1980’s, and so Idel maybe wasn’t aware to the fact that one of the most popular forms of meditation is ‘concentration meditation’.
Idel recognizes a Sufi influence in Abulafia’s teachings but refrains from elaborating further, and attributes these influences either to Abulafia’s teacher or to an unspecified Sufi connection, leaving the exact source open to interpretation.
This research seems to differentiate Hitbodedut within Ecstatic Kabbalah from its manifestations in other contexts, such as the teachings of the earlier Jewish Pietists in Egypt or the 18th-century Hasidic movement.
However, a few years following Idel, researcher Paul Fenton offered a more comprehensive definition of Hitbodedut. Rather than distinguishing between different appearances of Hitbodedut, Fenton's definition encompasses all the aforementioned schools and provides a plausible explanation for the practice's transmission across these traditions.
Paul Fenton on Hitbodedut and Khalwah Among The Pietists of Egypt
While Idel proposes the practice of Hitbodedut started with Rabbi Abraham Abulafia, and left a trail of influence all the way to the Kabbalists of Safed; Paul Fenton, a leading researcher on Medieval Hebrew and Arabic manuscripts, provides a wider chronological framework.
He suggests there’s a Jewish spiritual school that preceded Abulafia in its practice of Hitbodedut as a means to cleave to God and attain Divine inspiration - the Jewish Pietist movement in Egypt.
He believes its influence may have reached the Hasidic movement of the Baal Shem Tov after the Safed Kabbalists. However, while Idel understands Hitbodedut as mere “concentration,” according to Fenton, given its correlation with the Sufi term Khalwah, depending on the context, Hitbodedut can actually have three meanings:
The ritual of physical retreat.
The concentration technique exercised during that retreat.
The resulting state of consciousness.
Hitbodedut (Khalwah) was indeed mentioned by earlier figures such as the Rambam (Rabbi Moses Maimonides) and Bahaya Ibn Paquda, eventually becoming a key element in the spiritual practice of the Pietist movement led by Rabbi Abraham Maimoni, son of the Rambam, and his descendants after him.
Although they were clearly influenced by Sufi tendencies, the Jewish Pietists of Egypt suggested they were merely reviving ancient Jewish traditions, practiced by the Biblical prophets and the first pious men after them, which were later adopted by the early Sufis.
This claim is not without merit, as at least some Sufi traditions are suggested to be derived from ancient Jewish ones, especially the Israiliyyat tales, some of which can be traced back to Pirkei Avot, and many Sufi traditions carry a striking resemblance to the practices of the prophets and the ancient pious.
Moreover, in his 1987 book Fenton also pointed to the resemblance of the practices of the Egyption pietist school and these of ancient Jewish sects, particularly the Essenes and the Therapeutae; as well as to the presence of similar sectarian texts from the same era in the Cairo Genizah, suggesting the pietists were likely familiar with the subject.
Fenton also suggests the practice of Hitbodedut may have been transmitted to the early Kabbalists, particularly Rabbi Isaac of Acre, in the days when Rabbi David Maimoni I (Son of Rabbi Abraham Maimoni, and grandson of the Rambam) resided there as well.
Analyzing the transmission of Hitbodedut like this suggests an oral and/or written transmission of the practice from the school of Egyptian pietists to the early Kabbalists, from them to the 16th century Safed Kabbalists, and from them to the 18th century Hasidic movement.
Matan Weil’s research on Hitbodedut as meditation
More recently, Matan Weil reviewed various Hitbodedut teachings and literature reconsidering the meaning of Hitbodedut as meditation. In his independent research, he deconstructed the definition of Hitbodedut by Rabbi Abraham Maimonides, and suggested that it can presented 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”
He then uses this definition in order to conduct a systematic comparative analysis of Hitbodedut teachings by comparing them to this definition. This includes the Hitbodedut teachings by Rabbi Isaac of Acre, Rabbi Elazar Azkiri, Rabbi Hayyim Vital, Rabbi Moshe Hayyim Luzato and Rabbi Nachman of Breslov.
Applying a context-centered methodology, he demonstrates how, although there are variations in style and vocabulary, these teachings are likely referring to the same tradition, and suggest a meditative practice as means to cleave to God (Devekut), by practicing the Hitbodedut ritual, which essentially means quieting the senses through physical seclusion in a quiet and calm settings, pivoting the awareness away from the mundane and toward the Divine, and applying focused concentration.
Building on previous research, he shows how this practice was likely transmitted by the Jewish pietists of Egypt to some of the early Kabbalists of Acre, from them to the 16th century Kabbalists of Safed, and through them, how it eventually was taught by the Hasidic masters of the 18th century.
The transmission of Hitbodedut- historical and textual evidence
Abraham Maimoni
Rabbi Abraham Maimoni, son of the Rambam, provides the most elaborate guide for hitbodedut in his book, "The Guide to Serving God":
Hitbodedut is an ideal path to intimacy with God. It is the way of the greatest hassidim, and through it, the prophets achieved Encounter with God.
There is outward retreat and there is inward retreat. The purpose of outward retreat is to realize inward retreat, which is the highest rung in the ladder toward Encounter, and is [a degree of] Encounter itself.
Inward retreat 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.
This is accomplished by totally or partially quieting the sensitive soul; detaching the appetitive (i.e. desiring) soul from the rest of one's worldly occupations and reorienting it toward God; filling the rational soul with God;
and [finally,] using the imaginative soul to assist the intelligence in its contemplation of God's magnificent creations, which testify to their Creator:
the majesty and awe of the sea, with its wondrous creatures, the rotation of the great celestial sphere, the nature of the stars, and such.״
The Hitbodedut as presented by Rabbi Abraham Maimoni comprises three primary elements:
A) Quieting the senses - “totally or partially quieting the sensitive soul”
B) Directing the Awareness- “empty the heart and mind of all besides God” which can be achieved by “detecting the appetitive (i.e. desiring) soul from the rest of one’s worldly occupations, and reorienting it toward God ”.
C) Concentration on the Divine - “to fill and occupy them (the heart and mind) with Him”, which can be achieved by “filling the rational soul with God; and using the imaginative soul to assist the intelligence in its contemplation of God’s magnificent creations, which testify to their creator”.
The Kabbalists
Rabbi Isaac was born in Acco (Acre) in 1250, a city with a thriving Jewish community. He studied at the Yeshiva of the renowned Rabbi Shlomo Petit but also acknowledged other unnamed spiritual teachers from whom he received Torah wisdom.
Additionally, there is evidence to suggest that he may have studied with the Ramban, one of the preeminent Kabbalists of the time, who arrived in Israel from Spain around 1267 and settled in Acre.
In several instances, Rabbi Isaac refers to groups of "Mitbodedim" (those who practice Hitbodedut) as if they were formal associations or communities.
While Hitbodedut is mentioned frequently in Rabbi Isaac's teachings, it's worth noting that the few surviving manuscripts of his work do not provide a comprehensive definition of the practice.
However, in two instances, Rabbi Isaac delves a bit deeper into the topic, providing a description that bears a striking resemblance to the teachings of Rabbi Abraham Maimoni. In his book "Otzar Chaim," Rabbi Isaac writes:
"...they fulfill the conditions of those who self-seclude (Mitbodedim), aiming to nullify the senses and remove from the thought process of the soul all that is tangible, clothing it in the spirituality of the intellect."
And also in his commentary on "Pirkei de-Rabbi Eliezer" ("Chapters of Rabbi Eliezer"), he elaborates further:
"When a person withdraws from the sensibles in seclusion (Mitboded) and removes all the intellectual inquiries of his reasoning soul from the sensibles, and gives these inquiries a strong elevation by contemplating the Divine, these thoughts will draw upon him the abundance of God from above to his abode and will dwell in his soul."
The resemblance of this passage to the teachings of the Egyptian Pietists is striking, and even if we disregard the close connection and proximity between the Egyptian and Israeli communities at the time, according to Fenton, it's plausible that Hitbodedut could have been transmitted to Rabbi Isaac by exiled Egyptian Pietists.
David Maimoni I, the son and successor of Rabbi Abraham Maimoni, was exiled from Egypt for several years and resided in Acre during the same period as Rabbi Isaac.
As a prominent figure in the Jewish community, it's conceivable that he traveled with a retinue, possibly accounting for the groups of "Mitbodedim" mentioned by Rabbi Isaac.
Years later, in the 16th century, the city of Safed, located in the Galilee region of northern Israel, emerged as a vibrant center of Jewish mysticism and Kabbalistic study. This period marked a renaissance of spiritual and intellectual activity, attracting some of the most influential Jewish mystics and scholars of the era.
According to researcher Paul Fenton, there is historical evidence in the form of a 1571 manuscript citing Rabbi Abraham Maimoni’s “Guide to Serving God” (where an entire chapter is dedicated to Hitbodedut) as being studied in Safed at the time.
Putting aside this potential direct transmission, there is also evidence that this practice was orally transmitted within the Kabbalists of Safed.
This makes sense, given the significance of oral transmission of spiritual teachings before the invention of the printing press, which was relatively new at the time.
One of the best examples of Hitbodedut practice and transmission among the Kabbalists can be found in the teachings of the Kabbalist Master, Rabbi Elazar Azkiri, a contemporary of the ARI and Rabbi Chaim Vital, in his book, Sefer Haredim:
"And also in several writings of the Rishonim (early scholars), it is found that the practices of Hitbodedut , abstinence, and cleaving to God were observed by the pious of Israel. That is, when they were alone, they would separate in their minds worldly matters and connect their thoughts with the Lord of all…
And this is what we have learned: 'The early pious ones would dwell for an hour and pray in order to direct their hearts to the Place.' And the commentators have explained that this means that they would clear their minds of worldly matters and connect their thoughts to the Lord of all, blessed be He."
And in a further chapter, he clearly stated that it was transmitted orally and only hinted at by some of the Rishonim:
"This is the aforementioned Hitbodedut… that at auspicious times, one should isolate himself in a special place where he will not be seen by people, and lift his eyes to the heavens to the one and only King, the cause of all causes and the reason for all reasons… So I have heard from my teacher and master Rabbi Joseph Sagis of blessed memory, and so he used to do. And so I’ve found with our Rabbi Isaac of Acre, that several pious men did likewise in his days. Look carefully and you will find the same in the writings of Maimonides (Rambam), Nachmanides (Ramban), Chovot HaLevavot, and our Rabbi, Rabbi Jonah of blessed memory."
It seems that aside from mentions of Hitbodedut by the Rishonim, one may find if they “look carefully,” the main written source Rabbi Azkiri had for Hitbodedut was the teachings of Rabbi Isaac of Acre. Rabi Hayyim Vital, who belonged to the same circle as Rabbi Azkiri, also cites Rabbi Isaac in his meditative teachings.
Hitbodedut meditation practice plays an important role in the teachings of Rabbi Hayyim Vital on cleaving to God and Ruach HaKodesh, most notably Shaarei Kedusha:
“. . .when preparing oneself to receive the Holy Spirit after all good traits have been acquired. . . one should enter a house alone, in immersion and holiness, in a place where human voices and bird chirps do not disturb, and if it will be after midnight it will be better, by all means, and he shall close his eyes. . . and clear his thought from all worldly matters as if the soul has left the body, like a dead body that feels nothing. . . Then, he shall strengthen himself in great yearning and desire to contemplate the higher worlds and cling there to the roots of his soul and the higher lights, imagining himself ascending above, and picturing the higher worlds as if standing in them. . . and he will seclude himself (Yeetboded) in thought as if the spirit rests upon him for a certain measure. . .”
Rabbi Isaac is also cited by Other influential Kabbalist masters of 16th-century Safed, such as the Ramak and Rabbi Eliyahu de Vidas.
The Hassidic Masters
The Kabbalists of Safed had a profound influence on the Hasidic movement founded by the Baal Shem Tov, including Rabbi Nachman. This of course includes the teachings of the ARI (Rabbi Isaac Luria) and his disciples led by Rabbi Hayyim Vital.
This practice is typically perceived as a blend of physical withdrawal from others, ideally during the night and in a natural setting, coupled with a heartfelt, informal conversation with God in one's native language, akin to an unstructured form of prayer.
A similar practice can be found in the teachings of other Hasidic Masters, such as Rabbi Klonimus Kalman Epstein’s commentary on the Torah (for instance, in Parashat Kedoshim and Parashat Matot), paraphrasing his Master, Rabbi Elimelech of Lizhensk. This suggests that the practice’s origin is the Baal Shem Tov himself or the earlier Kabbalistic teachings, such as the ones we’ve mentioned.
The Breslov Hitbodedut
Although many Hasidic Masters mention Hitbodedut, Rabbi Nachman of Breslov stands out for his unparalleled emphasis on it in his teachings.
In the Breslov context, Hitbodedut is usually seen as a fusion of physical seclusion, ideally during the night amidst nature, intertwined with a sincere, informal dialogue with God in one's mother tongue, resembling an unstructured prayer.
Yet, considering the history of the transmission of Hitbodedut, a more profound interpretation emerges from Likutey Moharan, 52. a key text on Rabbi Nachman’s teachings about Hitbodedut. Here, Hitbodedut seems to align with the earlier teachings of the Kabbalists and the Pietists of Egypt.
Likutey Moharan, 52, is one of the most detailed and frequently referenced sources on Rabbi Nachman’s Hitbodedut and offers a potentially deeper reading. Here, Hitbodedut is depicted not just as simple solitude and conversing with God, but as a meditative technique performed in this private setting.
It incorporates aspects such as clearing the heart and mind of earthly concerns and striving for "self-negation" (‘Bitul’), leading to an absorption in the Divine, akin to a mystical union.
Rather than mere solitude and conversing with the Divine, it reveals itself as a meditative technique executed in private. This practice incorporates elements such as liberating the heart and mind from worldly distractions and pursuing 'Bitul' (self-negation), akin to quieting the ego. It culminates in spiritual union with God.
In the 20th century, Breslov's teachings gradually gained popularity among Jews worldwide, along with the practice of Hitbodedut, albeit in its popularized form—being alone and engaging in a conversation with God, and not as it was traditionally understood by Jewish mystics as a solitary concentration meditation to cleave to God.
Why Hitbodedut Isn't A Popular Jewish Practice
There is indeed an ancient tradition regarding the transmission of Hitbodedut meditation from the biblical prophets to the first generation of pious men more than two thousand years ago.
In the 13th century, it was revived by the school of Pietists of Egypt, led by the descendants of the Rambam.
Through them, it seems to have passed to the early Kabbalists of Acre, then to the Kabbalists of Safed in the 16th century, and from them to the Baal Shem Tov's Hasidic movement during the 18th and 19th centuries.
It was even incorporated into the Shulchan Arukh, the most popular code of Jewish law, when referring to the obligation to be concentrated during prayer.
But if Hitbodedut was practiced all these years, how come it's not a popular practice nowadays?
It seems that engaging in Hitbodedut didn't make it onto the list of popular Jewish spiritual practices such as wearing Tefillin, performing Kiddush, or lighting Shabbat candles.
There are various reasons for this lack of popularity, with two of the main ones relating to its association with marginal streams within Judaism.
For most of history, it was considered an esoteric secret, a teaching preserved for Kabbalists and elite students, transmitted by their master in private.
And in more recent years, after Kabbalah was popularized by the Baal Shem Tov Hasidic movement, Hitbodedut gained popularity. However, it is usually perceived as a uniquely Breslov tradition, losing its original meaning and being misunderstood as mere physical seclusion and conversation with God.
Hitbodedut as an Esoteric Practice
Rather than being a popular practice, for most of history, Hitbodedut was presented as a practice chosen by some individuals as part of a special spiritual path.
As seen, research from recent years suggests that Hitbodedut can refer to one of three things:
A physical retreat, the act of self-seclusion from the presence of other people.
The spiritual technique exercised in this seclusion, particularly contemplative concentration.
The resulting state of consciousness.
Unlike other Jewish spiritual practices, Hitbodedut, as a ritual, requires being alone and in private. As an act of contemplative concentration, it is a pure act of consciousness that occurs within one's mind.
This can explain, at least in part, the apparent lack of popularity. It was practiced by those who chose the spiritual path of the pious, often in private or within their own minds.
Moreover, the early teachers of Hitbodedut associated it with the esoteric practice of Ma'aseh Merkabah (the Divine Chariot), as described in the story of the four who entered the Pardes.
In his book, "The Guide For Serving GOD," particularly in the chapter about Hitbodedut, Rabbi Abraham Maimoni also mentions the "Encounter" with the Divine, which can be achieved through this practice.
He describes it as a spiritual experience as delightful to the soul as sunlight is to the body. However, he also warns of its potential danger and compares it to those who entered the Pardes:
"...God radiates a spiritual influx toward those who have reached Encounter. It is compared to light, as it says, 'Through your light, we see light.' It delivers genuine spiritual delight through its appropriate medium, just as sunlight delivers delight through the bodily senses.
However, there is also a danger of being harmed by its intensity, as it says, 'And even the Kohanim who approach God must prepare themselves, lest God cause a breach in them.'
Likewise, it is told in the stories of our Sages, 'Ben Azai gazed (at the Divine) and was Harmed.' This is similar to the light of the sun itself. If one is bold enough to gaze directly at the sun instead of being content with enjoying its rays, his sight will be damaged, for the eyes are too weak to bear it."
A similar notion can be found in the teachings of Rabbi Isaac of Acre:
"And I say that if a person, whose soul inclines toward the proper ways of retreat (Hitbodedut), and his soul immerses to gaze deeply into it, he will die like Ben Azai, who gazed and died. And it is not right to do so because the death of His devout is precious in the eyes of God. For whoever strives to break through the barrier and enter within His partition will be bitten by a snake. And because Rabbi Akiva returned to his place as his heart raced, he was saved, and he entered in peace and left in peace."
This is also a good example of discrepancies in manuscripts, as we can see in the tradition Rabbi Abraham referred to Ben Azai gazing and being harmed, whereas Rabbi Isaac wrote about Ben Azai gazing and dying.
Regarding Ma'aseh Merkabah, the Mishna suggested almost 2000 years ago that it should not be taught to more than one student at a time, and only if he is sage and can understand from his own knowledge.
Considering this context, it is understandable why Hitbodedut never became a popular practice within Judaism; it was preserved for elite students and was mostly transmitted to them orally.
However, this began to change with the rising popularity of Kabbalah, particularly with the Hasidic movement of the Baal Shem Tov.
Another possible reason for Hitbodedut coming out of the shadows is the fact that it was included in the Shulchan Aruch, the most popular code of Jewish law, when referring to the obligation to be concentrated during prayer:
"...And so did the pious ones and the men of deed, who would retire (Mitbodedim) themselves and concentrate on their prayers until they would transcend their corporeality and strengthen their mental power, nearly reaching the level of prophecy. And if another thought comes to one in the midst of prayer, one should be silent until the thought is eliminated."
Indeed, Hitbodedut was never a key practice in Judaism; however, it seems it was consistently practiced by individuals who chose the spiritual path of the pious ones, albeit without popularizing it until Rabbi Nachman of Breslov.
However, the view of the Breslov Hitbodedut as a mere conversation with God is so popular that it was uncritically adopted by many scholars and, as a consequence, most people.
Thus, while it has become slightly more popular in recent years, Hitbodedut has not only lost its original meaning but is now perceived as a Breslov tradition, often associated with "Happy-hippie" Jews. Still keeping it at the margins of Jewish spiritual practice.