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Response to a Question Regarding Yoga
and Kabbalah
To Whom It May Concern;
I am wondering about one of the items on your course description.
You list something called Meditative Movement, which you describe
as "Yoga and Kabbalah." I am informed that various positions
and movements in yoga are signs of obesiance to various Eastern
deities. This being the case, how can it be permitted to perform
yoga? Please advise me on this matter.
Dear (Name withheld)
At B'erot Bat Ayin we believe that in order to
learn Torah properly we must work on becoming a fit vessel to absorb
Torah within our entire being. When we perform the physical exercises
of Yoga we do not adhere to the religious intentions which the masters
from India originally imbued within their various positions, Chas
V'Shalom. For us Yoga is not a goal in itself, but only a means
to maintain balance and health. Attached
are the answers I received from various Rabbinical authorities on
the issue:
Rabbi Mordechai Goldstein Shelita: Dear
Chana Bracha, Hi, I'm a secretary at Diaspora Yeshiva and I was
the one who sent the reply to your e-mail about Yoga. I asked Rebbetzin
Goldstein and she gave me a Hebrew quote which I sent as an attachment.
Since you haven't gotten it the second time around, I'll try transliterating
that part in English. The Rebbetzin said, "Chachmah BaGoyim
Tamin, Aval Torah Al Tamin." the goyim know the human body.
The main thing is your kavanah (intention). Our intention is purely
physical; health, breathing and exercising every limb. Yoga is widely
used for this purpose and has been for many years.". I want
you to know that she consulted with her husband, Rav Mordechai Goldstein,
the Rosh Yeshiva after she received your message, just to confirm
that this was correct. Sincerely, Feigy Ellenbogen
Rabbi Mordechai Becher Shelita (Ohr Sameach's
Ask the Rabbi:) We must distinguish between
the exercises and the philosophy. The philosophy is Avodah Zara
without doubt. However the exercises have clear physical benefit
and are based on rational ideas. As the Code of Jewish Law states:
Code of Jewish Law, Yoreh Deah 178:1 It is forbidden to follow the
ways of the pagans... Ramah: But this is only forbidden in regards
to customs of the pagans that are based on sexual immorality...
or a statute of their religion that has no logical reason, in which
case we suspect that it is blemished with pagan [symbolism]... but
other customs of pagans that have [tangible physical] benefit are
permitted. Hence Rav Yoel Schwartz maintains that to perform Yogic
exercises is permitted, but to study the philosophy or use their
mantras in meditation etc. is prohibited. Sincerely, Rabbi Mordechai
Becher
Rabbi Yitchak Ginsburgh Shelita:
Dear Chana Bracha, Bracha v'shalom. Rabbi Ginsburgh has received
your email, and requested that we send you the following reply,
which is an answer to the oft-asked questions about the Torah view
on various healing methods. We hope that you find it helpful. All
wisdom must derive from the Torah. Yoga has negative energy which
is connected to Avodah Zarah, and is thus pasul, even if the person
practicing does not have these negative thoughts. The "claim"
to be one of the ancient teachings that Avraham Avinu sent east
with his sons does not sound serious. Were it serious, it would
be even worse, for the 'gifts" that Avraham Avinu sent east
with his non-Jewish, idolatrous sons (of his maid-servant Ketura)
were in fact "impure names [mantras]," i.e., names and
practices for the spiritually impure. They are certainly not for
Jews (the descendants of Yitzchak [and Yaacov], that in order that
he not mix with them and learn from them, Avraham sent his other,
foreign sons away). Surely, everything on "the other side"
has its parallel in the "side of holiness." In addition
to the spiritual (and physical) practices and disciplines which
we have received directly from our forefathers and from Sinai, one
of the essential powers inherent in our Torah is its ability to
"clarify" and "redeem" fallen, Divine sparks,
scattered throughout reality, especially in the foreign garb of
non-Jewish wisdoms and spiritual practices. The beginning of any
"clarification" process based upon Torah (and how much
the more so with regard to any wisdom or practice which we have
directly inherited from our tradition) is renouncing the non-Jewish
"name" (in which inheres the spiritual source) attached
to and identified with the wisdom or practice to be clarified. A
"name" implies a total "way" and philosophy.
"Clarification" always relates to (good) "points,"
never to complete "ways" (in which the good "points"
are in exile). Therefore, the very usage of the name "yoga,"
whether prefaced with the word "Jewish" or not, does not
allow for true clarification (in fact the juxtaposition of the two
terms "Jewish yoga" is shatneiz). Feel free to write to
the Rav with further questions. Kol Tuv, Dovid Shirel, Rabbi's Personal
Assistant Gal Einai Institute POB 1439 Kiryat Arba 90100, Israel
Tel: 02-996-1123 Fax: 02-996-2888
Sincerely, Chana Bracha
Dear Chana Bracha
I think you know that i have been practicing yoga
for 8 years and teaching for about 4. There are definitely. halachic
considerations, etc, etc, but I just wanted to address this idea
of the whole practice of yoga being avodah zara (though it seems
you hold that we can still practice it w/ the proper kavannah).
Accoding to the yoga texts, the goal of yoga is
to "quiet the fluctuations of the mind". This is in order
to be able to sit still and meditate and ultimately, to become closer
to Gd. In my understanding, this is not avodah zara. And, while
some of the poses are named after characters in Hindu mythology,
most are named after animals or other natural things (ex: tree,
moon). To my knowledge, the intention behind the poses is not to
"bow down" to these things.
Also, almost any yogi will tell you that yoga is
NOT a religion, nor is it religious. Yes, the practice is assocaited
w/ several different religions, but in my opinion, we can separate
out those parts that we as Jews want to utilize and leave the rest
for others to explore. Yoga is essentially a science, a practice
of purification and transformation
designed to get to know ourselves, in order that we can better ourselves
and become closer to HKB"H. A nice complement to our main practice
of Torah & mitzvot, if i might add!
I appreciate your addressing these issues on your
site and i happen to agree with the way you are holding, but i just
wanted to clarify those points.
Also, my friend and i are beginning to form an
organizations for Jewish yoga teachers here in NY (based on a model
from the UK), so if you know anyone interested, send them my way.
Best to you
Arlyn Boltax
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