Mindfulness

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The Solemnity of Prayer

MISHNAH

The early pious men would wait an hour before praying to achieve the proper solemn frame of mind, demonstrating the importance of gravity and submission in prayer. The Mishnah, the first codification of Jewish law from the early third-century land of Israel, emphasizes the unwavering focus required during prayer, even to the extent of not responding to a king or a snake.

One may only stand and begin to pray from an approach of gravity and submission. There is a tradition that the early generations of pious men would wait one hour, in order to reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus their hearts toward their Father in Heaven. Standing in prayer is standing before God and, as such, even if the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt his prayer.

Mishnah Berakhot 5:1

Transformative Power of Mindfulness

CHASIDUT

Mindfulness can transform not only your awareness but also your physical senses, reducing negative influences. Rabbi Kalonymus Kalman Shapira’s early 20th-century work, 'Bnei Machshava Tova,' explores the Hasidic practice of spiritual development through mindfulness.

Then we gain a double reward. Not only will a supernal mindfulness that we had never before sensed be revealed in us, but since we are working on mindfulness and strengthening it, the poisons of the bodily senses will weaken, just as physical work weakens thought. And these physical senses will themselves be transformed into the senses of the mind.

Bnei Machshava Tova, Principles and Advice 4:6

Transforming Traits into Holiness

CHASIDUT

Internalizing advice and self-awareness can transform one's traits and feelings into lasting holiness. Rabbi Kalonymus Kalman Shapira’s Mevo HaShearim offers practical guidance for personal spiritual development and transformation.

If the sages of yesteryear gave, alongside the grace [shefa] from Above which they and the holy fellowship channeled, also etzot, even simple advice, to those who wished to come close to Him via hasidism, how much must we now try to discover more etzot as to how to capture and conquer our capacities, traits and feelings, even turning them into holiness. We do not wish to suffice with merely making a dry impression with this advice, but rather [desire that it] enter into a man, God willing, into his innermost soul and body…

Mevo HaShearim 10:19

Emptying the Heart for Divine Connection

JEWISH THOUGHT

To truly connect with G-d during prayer, one must empty their heart of worldly distractions. Bachya ibn Pekudah’s 11th-century work, Duties of the Heart, emphasizes the importance of internal devotion and singular focus on the Divine.

However for the duties of the heart, one is obligated to empty his heart from thoughts of this world and its distractions, and to focus his heart and mind to G-d alone at that time, as it was said of one of the ascetics who would say in his prayer to G-d: "my G-d! The sorrow I have for You nullified all my other sorrows, and the worry I have from You, distanced me from all other worries".

Duties of the Heart, Eighth Treatise on Examining the Soul 3:52

Sanctifying the Mind

CHASIDUT

The mind, like a horse, can be controlled and directed towards sanctity, emphasizing the individual's power and responsibility in this process. Rabbi Nathan of Breslov’s Likutei Tefilot offers prayers and reflections to help individuals actively purify and direct their thoughts.

A Person Has the Power to Direct His Thoughts as He Wishes / One Can Always Bring His Mind Back to the Right Path
A person has the power to direct his thoughts as he wishes.
For instance, since a person cannot have two thoughts at the same time, to get rid of a troublesome thought, he should focus on another thought.
Even if a person’s thoughts are out of control, he can force his mind back to the right path. His mind may be compared to a horse that has run off the road. He can grab it by the reins and pull it back against its will to where it belongs…

Likutei Tefilot, Volume II 31:1

The Continuous Cultivation of Wisdom

MUSAR

Mindfulness in Judaism is not a one-time act but a continuous and transformative process. Rabbi Jonah ben Abraham Gerondi’s 13th-century work, Yesod HaYirah, emphasizes the importance of persistent meditation on wisdom and instruction, likening it to the cultivation of soil.

Acquire wisdom and instruction, and meditate thereon until they be written upon the tablet of thy heart. And if thou continue to meditate upon them day by day, then shall their light appear as new fruit in its springing forth; or as in the case of a man who opens and turns over the soil: the more he ploughs, the more he gathers produce.

Yesod HaYirah, On the Law and Wisdom 5

The Importance of Kavana in the Amida Prayer

HALAKHAH

The Amida prayer is central to Jewish liturgy, and proper kavana (intentionality and focus) is essential for its recitation. Rabbi Eliezer Melamed, in his contemporary presentation of Jewish law, Peninei Halakhah, emphasizes the importance of concentrating on the conclusion of each berakha, especially the first and last blessings of the Amida.

One reciting the Amida must have kavana, that is, she must pay attention to what she is saying and must try not to let her mind be distracted by anything else during the prayer. If other thoughts enter her mind, she must expel them and return to her prayer. Even if she does not succeed in concentrating on all of the words, she must at least try to have kavana for the conclusion of each berakha. If she cannot concentrate during all of the berakhot, she must make an effort to concentrate on Avot and Modim, for those are the berakhot in which we bow down at their beginning and at their end…

Peninei Halakhah, Women's Prayer 12:8:2

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