by Imry GalEinai

Source: https://inner.org/yoga-can-it-be-kosher-rav-ginsburgh-addresses-the-question/ 
​
The thoughts we have, the words we chose and the movements we make profoundly affect and influence our souls. Therefore, as Jews, we have an obligation to ensure that all of these garments (machshava, dibur and ma’aseh: thought, speech and action) are kosher in their source. It is very easy to think that by making alterations to non-kosher things, we have made them kosher. But often, at the very best we have perhaps removed some of what makes them treif (non-kosher) but there is still a very far and often unbreachable leap between something not being treif and it being kosher. And ultimately, even if it has been accomplished we must be careful not to refer to it by its treif name and then add the word “kosher.”

All the more so when the concept or essence of something is not just treif but Avodah Zarah (idolatrous ritual and worship). In recent years, the practice of yoga has become incredibly popular as a form of exercise. And for many it helps with flexibility, posture, balance and relaxation. There are claims that rabbinical authorities have said that as long as it is removed from its Hindu sources and that the practice does not involve anything connected to idol worship (such as a Buddha in the class or the ringing of bells/chimes) that it is OK. And from here has developed the concept of “kosher yoga.”

Rav Ginsburgh’s position is that yoga is treif. Yoga is intrinsically connected, at its source, to Avodah Zarah. And therefore there can be no such thing as a kosher form of it. It would be like making the statement: “Kosher Avodah Zara” again, a contradiction in terms at the most fundamental level.

If you look up the definition of yoga it is clear that yoga is inherently connected to Hinduism, all of the poses are a translation (or are) from Sanskrit, and its literal meaning is that of “union” or “connection” which is the belief system in idolatry.

Furthermore, yoga, in its practice, is intended to be a holistic union of mind, body and soul which is why the movements are intrinsically connected both to the worship of things (be it animals, nature, etc.) and is done with specific breathing as the breathing is intended to connect to one’s soul as the breath of life.

As Jews, we are intended to move like the angels, not like animals, which is foundational to yoga. The majority of yoga poses are named after animals and much of yoga philosophy explains that we are intended to connect to the animals through these poses and to understand and emulate them. And in Hindusim the cow is considered holy and sacred. So there is a world of difference between moving in a way that would be described as “bending forward, with legs straight and arms straight and stretching the quads and calves” and calling it “downward dog.” As soon as the term “downward dog” is used, at its source, the goal is to connect and relate to the dog in thought, in speech (its name) and in action.

Therefore, some of the movements and stretches are, in and of themselves, not problematic, but their labeling and use in the context of “yoga” is where there is an issue. Many of the poses are used in a variety of exercise, be it pilates, Barre, strength training, core work, etc. So if one wants to work on back flexibility, any trainer would use movements that stretch the back in a variety of ways. And the terminology would be on the stretches and movement rather than poses. The issue is once those movements are called “cow pose, “cobra pose” or “camel pose.”

If the names of animals are problematic, all the more so when one uses the terminology and poses that are named after Hindu sages such as “Bharadvaja’s Twist” or poses such as “Half lord of the fishes pose – ardha matsyendrasana” which is used in almost every exercise class for stretching but can be explained as a half spinal twist. And there are other poses which are all about spiritual connection, making ourselves receptive to these higher powers, etc. such as “mountain pose.” All the difference in the world between one who is standing upright, and one who then calls that position “mountain pose.” And likewise, the traditional “warrior poses” all relate to Hindu mythology with stories about their most renowned being, “Bhagavad Gita” which is directly connected to avodah zara.

There are many ways of exercising and moving for one’s health, flexibility, strength and balance. The issue is once these movements are called by their Sanskrit names and in conjunction with the stories and philosophy that a traditional yoga workout entails. It is not sufficient to remove the Buddha from the classroom, not ring the bells or chimes, and yet have participants then get in the “downward dog” pose and inhale and exhale as they count to “mountain pose.” To even claim that one can think about Hashem during these poses is a contradiction at the most fundamental level. To claim that “modern Yoga” is no longer associated with its original form (and yet is called by the same name) is like saying that there is no issue with having a Christmas tree or celebrating Christmas as it is no longer a Christian holiday but an American, cultural day. These things are problematic at their root and cannot be made kosher without being completely disassociated.

Furthermore, while this is not the main issue, there is something else to be taken into consideration. There is no definition or set of rules that define “kosher yoga.” This means that every instructor decides what is “kosher” based on his or her ideas or perhaps even guidance from a rabbinical authority. However, not only is there much room for misinterpretation and mistake, for the unknowing participant, if “yoga” is being offered at their local synagogue, Jewish center or in any Jewish context, then the message is that yoga is OK. So then when they attend another yoga class, they have no basis for understanding or determining that in this other context it is being taught in a way that is unquestionably forbidden as it is outright Avodah Zarah.

In Jewish law there is the concept of mar'it ayin, which loosely translated means that if something appears to be non-kosher (even if it isn’t in actuality) it still is not allowed as others will not understand the difference and it could lead them to breaking actual Jewish law. For example, if someone sees a rabbi “eating” in a non-kosher restaurant (when in actuality he is only drinking water in a disposable cup) one can think that it must be OK to eat in that restaurant because the rabbi is in there, and then go in and eat non-kosher food. All the more so with yoga, as the above explains how there is no true form of “kosher yoga.” But even a practice of yoga that is seemingly removed from its idolatrous connections would still give the impression that yoga (in any form) would be permissible to be practiced, and that, is a serious problem.

To conclude, at the very least, if a person chooses to exercise and use movements that are found in yoga, those movements should be termed by how they work the muscles and joints and affect the body. They should never be called by the terminology of the yoga poses and the overall movements and exercise should not be referred to as yoga or “kosher yoga.”

However, as Jews it is not enough to do things that simply disassociate from their treif source. But rather, we have a responsibility to create truly kosher paths in all we encounter. It is definitely possible to create a completely new system of movement, breathing and exercise which is kosher from its conception and at its source. This would require movement which has the kavanot (spiritual intentions) and terminology truly in line with Kabbalah and Chassidic philosophy with a goal of using these movements to bring G-dliness into this world.

Rav Ginsburgh has been working with his students for a number of years to develop kosher movement. At this time some of these movements are being taught in India by Dror Shaul in Daramsala and by Zohar David in Rishikish. The goal is to expand the movements and create a fully rectified approach for both body and soul. In the end, this will be healthy and healing for both Jews and non-Jews alike, and will be a method for revealing G-dliness in all and to all.

Source: https://www.huffpost.com/entry/a-happily-bifurcated-yoga_b_667411
by Anita Diamant
​
I get invited to talk at temples: big ones and little ones; Reform, Reconstructionist, and Conservative. As much as I dislike the travel, I like meeting the people, who always make me think.

After my presentation at a smallish Midwestern synagogue last spring, I was schmoozing over the dessert table when the rabbi came up to me and asked if my yoga practice had anything to do with my Jewish observance (thus letting me know that he had read my blog, where yoga is one of the few personal details in my profile.)

This was a cool, young rabbi, the kind of rabbi who runs serious wilderness hiking trips with congregants and prays with them under the stars. I assumed that he wanted to me say yes, but I told him the truth.
"No," I said. "Yoga is for emptying my head. The Jewish stuff is about filling it up. I try to keep them separate."
He grinned at me and said, "Me too."

Several years ago, I tried a "Jewish Yoga" class in which the instructor used Hebrew metaphors to get us into poses or asanas.

"Think of your body as an aleph," she said.
"Oh, no," I thought. That meant I had to remember th
e shape of aleph, which is the first letter of the Hebrew alphabet. As someone who was then barely (and remains only marginally) Hebrew literate, I immediately forgot what an aleph looked like. And then I had to wonder if she meant aleph in cursive or block letters, because they are very different.

At the end of the class, the teacher asked us to chant the Shema, the foundational six-word declaration of the divine unity. (Loose translation: Listen up Jews: Our God is One.) As I said, I go to yoga to empty my head, which means no theology. But there it was: "Adonai," posing the usual theological problem. Adonai means "Lord." As in "King." Which suggests a crown and a head, and all the other anthropomorphic male images that tend to block my access to divine unity.

In my regular yoga classes, the teachers sometimes open class with an "Ohm," which I've heard nicely described as "the hum of the universe." At the end they might say, "Shanti," which means peace, or "Namaste," which usually gets translated as, "The light in me salutes the light in you." These are all terms that, to my ears, sound utterly vanilla and empty of associations with anything except yoga classes.

This isn't to say that yoga is without content. There is a spiritual element involved -- with or without the Sanskrit names for poses or peace. One of my yoga masters (an Australian woman who has the long body and longer ponytail of a Nav'i) often says, "If all you're interested in is a work-out, you should go to an aerobics class." She also says things like, "Yoga is about paying attention, learning to explore discomfort, surrendering to gravity," and other bon mots that strike me as profound in class but tend to sound obvious and pedestrian when I try to repeat them later.

I have been told that some Orthodox Jews object to yoga because some of the poses look like "prostration," a position of extreme reverence that is due only to, well, Adonai. I imagine Child's Pose might be one of the problematic asanas, as it requires you to sit back on your heels and put your forehead to the mat, arms stretched out in front of you. I happen to love that pose, partly because I find it relatively easy and partly because when I stay there for more than 10 seconds, I feel calm, humble, and relaxed. My brain shuts up. And as far as I'm concerned, shutting down my brain -- my ego -- has nothing to do with worshipping idols. I'm pretty sure that the only way to experience the sacred is by shutting down the ego -- whether you're balancing on one foot or pouring over a page of Talmud.

For most Americans, yoga is a spiritual practice, but not a religious one. Of course, Judaism is both a religious and a spiritual practice. And while I experience the spirituality of Jewish life in song, ritual, holidays, and communal study, it is on the mat where I manage to lay down my ego for more than 10 consecutive seconds at a time.

People I trust and respect have told me about terrific teachers who masterfully blend yoga and Judaism. But I also know that finding the right yoga teacher -- like finding the right rabbi or hairdresser, is a matter of chemistry and kismet and timing. So maybe someday I'll give the Jewish yoga thing another try.

But the truth is, I am not interested in a reconciling my yoga practice and my Jewish practice. I feel no tension or contradiction in this double life.

Judaism demands debate, and justice, tzedakah (charity) and committee meetings. Judaism requires engagement rather than detachment. It's a complicated package that defines, delights, and challenges me.
Yoga is where I go quiet and stop striving -- even when I'm sweating. This is a counter-intuitive effort for someone like me: opinionated, impatient, perfectionist.

I am happily bifurcated; a Jew who studies yoga, a word that means "union."

​Go figure.

Day After Night, Anita Diamant's latest novel, has its paperback release in August. To learn more about her, please visit www.anitadiamant.com and www.anitadiamant.blogspot.com.

“Wrestling with Yoga: Journey of a Jewish Soul” by Shelly Dembe (Health Springs Media 2015).
http://www.amazon.com/Wrestling-Yoga-Journey-Jewish-Soul/dp/098298412X

Many Jews are drawn to the yoga mat and many struggle to reconcile their faith with the new practice. Perhaps the most common question I have been asked during the last 15 years of teaching runs along the lines of; “isn’t yoga a form idol-worship?”. In Wrestling with Yoga: Journey of A Jewish Soul, Shelly Dembe valiantly recounts her tale of finding harmony between two sometimes-seeming opposites.

The book is easy to absorb and reads like a friendly travelogue through the author’s journey. There is a practical organisation to the book, working through highlights of the Jewish calendar and yogic philosophy, ranging from Shabbat and Festivals to the Yamas and Niyamas:

“A resurgence of Jewish meditation has entered the realm of Jewish practice in a wide variety of flavors” explains Dembe in her chapter on The Niyamas. “Entering into a meditation practice can greatly heighten a Jew’s ability to pray with kavanah [intention/focus]. However, it is difficult to sit long enough to meditate if one is uncomfortable physically. A physical yoga program or exercise may be necessary to prepare the body for inner reflection”.

Dembe gently presents ideas and teachings which speak to her and helped along her path, with the hope that this will in turn inspire other students.

Above all, this book has a feeling of great warmth, conveying the sense that Shelly Dembe is a teacher who cares deeply and has a heart full of love.

Shalom.

**

Marcus J Freed is author of The Kosher Sutras: the Jewish Way in Yoga Meditation & The Kabbalah Sutras: 49 Steps to Enlightenment.
​Available on Amazon: http://www.amazon.com/Marcus-J-Freed/e/B00JAJ9FDK/ref=dp_byline_cont_book_1

The thoughts we have, the words we chose and the movements we make profoundly affect and influence our souls. Therefore, as Jews, we have an obligation to ensure that all of these garments (machshava, dibur and ma’aseh: thought, speech and action) are kosher in their source. It is very easy to think that by making alterations to non-kosher things, we have made them kosher. But often, at the very best we have perhaps removed some of what makes them treif (non-kosher) but there is still a very far and often unbreachable leap between something not being treif and it being kosher. And ultimately, even if it has been accomplished we must be careful not to refer to it by its treif name and then add the word “kosher.”

All the more so when the concept or essence of something is not just treif but Avodah Zarah (idolatrous ritual and worship). In recent years, the practice of yoga has become incredibly popular as a form of exercise. And for many it helps with flexibility, posture, balance and relaxation. There are claims that rabbinical authorities have said that as long as it is removed from its Hindu sources and that the practice does not involve anything connected to idol worship (such as a Buddha in the class or the ringing of bells/chimes) that it is OK. And from here has developed the concept of “kosher yoga.”

Rav Ginsburgh’s position is that yoga is treif. Yoga is intrinsically connected, at its source, to Avodah Zarah. And therefore there can be no such thing as a kosher form of it. It would be like making the statement: “Kosher Avodah Zara” again, a contradiction in terms at the most fundamental level.

If you look up the definition of yoga it is clear that yoga is inherently connected to Hinduism, all of the poses are a translation (or are) from Sanskrit, and its literal meaning is that of “union” or “connection” which is the belief system in idolatry.

Furthermore, yoga, in its practice, is intended to be a holistic union of mind, body and soul which is why the movements are intrinsically connected both to the worship of things (be it animals, nature, etc.) and is done with specific breathing as the breathing is intended to connect to one’s soul as the breath of life.

As Jews, we are intended to move like the angels, not like animals, which is foundational to yoga. The majority of yoga poses are named after animals and much of yoga philosophy explains that we are intended to connect to the animals through these poses and to understand and emulate them. And in Hindusim the cow is considered holy and sacred. So there is a world of difference between moving in a way that would be described as “bending forward, with legs straight and arms straight and stretching the quads and calves” and calling it “downward dog.” As soon as the term “downward dog” is used, at its source, the goal is to connect and relate to the dog in thought, in speech (its name) and in action.

Therefore, some of the movements and stretches are, in and of themselves, not problematic, but their labeling and use in the context of “yoga” is where there is an issue. Many of the poses are used in a variety of exercise, be it pilates, Barre, strength training, core work, etc. So if one wants to work on back flexibility, any trainer would use movements that stretch the back in a variety of ways. And the terminology would be on the stretches and movement rather than poses. The issue is once those movements are called “cow pose, “cobra pose” or “camel pose.”

If the names of animals are problematic, all the more so when one uses the terminology and poses that are named after Hindu sages such as “Bharadvaja’s Twist” or poses such as “Half lord of the fishes pose – ardha matsyendrasana” which is used in almost every exercise class for stretching but can be explained as a half spinal twist. And there are other poses which are all about spiritual connection, making ourselves receptive to these higher powers, etc. such as “mountain pose.” All the difference in the world between one who is standing upright, and one who then calls that position “mountain pose.” And likewise, the traditional “warrior poses” all relate to Hindu mythology with stories about their most renowned being, “Bhagavad Gita” which is directly connected to avodah zara.

There are many ways of exercising and moving for one’s health, flexibility, strength and balance. The issue is once these movements are called by their Sanskrit names and in conjunction with the stories and philosophy that a traditional yoga workout entails. It is not sufficient to remove the Buddha from the classroom, not ring the bells or chimes, and yet have participants then get in the “downward dog” pose and inhale and exhale as they count to “mountain pose.” To even claim that one can think about Hashem during these poses is a contradiction at the most fundamental level. To claim that “modern Yoga” is no longer associated with its original form (and yet is called by the same name) is like saying that there is no issue with having a Christmas tree or celebrating Christmas as it is no longer a Christian holiday but an American, cultural day. These things are problematic at their root and cannot be made kosher without being completely disassociated.

Furthermore, while this is not the main issue, there is something else to be taken into consideration. There is no definition or set of rules that define “kosher yoga.” This means that every instructor decides what is “kosher” based on his or her ideas or perhaps even guidance from a rabbinical authority. However, not only is there much room for misinterpretation and mistake, for the unknowing participant, if “yoga” is being offered at their local synagogue, Jewish center or in any Jewish context, then the message is that yoga is OK. So then when they attend another yoga class, they have no basis for understanding or determining that in this other context it is being taught in a way that is unquestionably forbidden as it is outright Avodah Zarah.

In Jewish law there is the concept of mar'it ayin, which loosely translated means that if something appears to be non-kosher (even if it isn’t in actuality) it still is not allowed as others will not understand the difference and it could lead them to breaking actual Jewish law. For example, if someone sees a rabbi “eating” in a non-kosher restaurant (when in actuality he is only drinking water in a disposable cup) one can think that it must be OK to eat in that restaurant because the rabbi is in there, and then go in and eat non-kosher food. All the more so with yoga, as the above explains how there is no true form of “kosher yoga.” But even a practice of yoga that is seemingly removed from its idolatrous connections would still give the impression that yoga (in any form) would be permissible to be practiced, and that, is a serious problem.

To conclude, at the very least, if a person chooses to exercise and use movements that are found in yoga, those movements should be termed by how they work the muscles and joints and affect the body. They should never be called by the terminology of the yoga poses and the overall movements and exercise should not be referred to as yoga or “kosher yoga.”

However, as Jews it is not enough to do things that simply disassociate from their treif source. But rather, we have a responsibility to create truly kosher paths in all we encounter. It is definitely possible to create a completely new system of movement, breathing and exercise which is kosher from its conception and at its source. This would require movement which has the kavanot (spiritual intentions) and terminology truly in line with Kabbalah and Chassidic philosophy with a goal of using these movements to bring G-dliness into this world.

Rav Ginsburgh has been working with his students for a number of years to develop kosher movement. At this time some of these movements are being taught in India by Dror Shaul in Daramsala and by Zohar David in Rishikish. The goal is to expand the movements and create a fully rectified approach for both body and soul. In the end, this will be healthy and healing for both Jews and non-Jews alike, and will be a method for revealing G-dliness in all and to all.

We have seen a strong reaction (both positive and negative) in response to Rav Ginsburgh’s position on yoga. We believe this is a positive thing. It shows that people have a passion and desire for something meaningful, mystical, healthy and holistic in their lives, proof that the search for spiritual meaning is alive and well.That said, it is all the more urgent that a truly kosher form of mindful exercise be developed, one where every aspect of its thought, speech and action can be utilized to create a spirit and body. As mentioned in the original article, Rav Ginsburgh has in the past made some progress in this direction, but more work needs to be done to complete and publicize such a form of exercise.The Gal Einai editorial staff has consulted with Rav Ginsburgh to provide the following information and elaboration that will hopefully help address some of the issues and questions raised by the original article.

Question: Why is it an issue that the term “yoga” is in Sanskrit or that the poses are called by their Sanskrit names? How is Sanskrit different from any other language?

Answer: Unlike other languages, Sanskrit is considered a sacred language and is the language of Hindusim that is used in all religious practice. It is specifically the use of the language that has an impact, as opposed to just the meaning of the words themselves (which is why yoga poses are generally called by their Sanskirt names and yoga itself is a Sanskrit word.)
As explained (The Magic of Sanskrit: Yogi Times): “What may often be overlooked, however, is the importance of the particular sound vibrations used, for it is not merely the act of chanting but more importantly the use of Sanskrit that produces profound change within people. In fact, vedic literature declares that Sanskrit chanting is an extremely enjoyable, powerful way for people to transform and awaken, a magical vehicle for accessing higher states of consciousness.”

The site continues to explain: “There is a mythological story about the derivation of Sanskrit that deserves mention. According to this account, Lord Brahma (the creative force of the Divine) spoke vedic knowledge in Sanskrit to the devas (higher beings) who in turn passed the information on from the heavenly spheres to mystics who were deep in meditation, living in a pristine state and attuned to subtle energies. Thus Sanskrit is a ‘heard’ language and referred to as devanagari from ‘deva’ meaning ‘god’ and “nagari” meaning ‘city,’ and translated as ‘the language of the gods.’ The holy seers recorded all of the vedic texts in Sanskrit, much like early European spiritual texts were written in Latin, with priests serving as the keepers of Sanskrit. Like Latin, Sanskrit was not a spoken language, but rather a language in which prayers and mantras were written and chanted.”

Q: The yoga classes I go to often begin with a mantra in Sanskrit. I don’t understand what is being said, but I don’t say anything when it is being chanted. As long as I am not saying the words, why would there be a problem with me being there?

A. Many types of yoga practice begin with a mantra in Sanskrit which is a foundational aspect of the yoga class. For example, Ashtanga yoga’s mantra, which is traditionally chanted at the beginning of each class, starts with: “Om” which is considered the “word of god” and “is a mystic syllable, considered the most sacred mantra in Hinduism and Tibetan Buddhism,” (gaia.com). The mantra continues: “I worship the Guru’s lotus feet….”

There is no question that chanting the above mantra is fundamentally problematic for a Jew. But the atmosphere we are around also affects us. Being in a class where this is being chanted and heard does impact us, subconsciously if not consciously. That is why we go to great lengths to ensure that we not only abstain from spiritually problematic behaviors but that we also are careful to separate ourselves from such environments.

If anything, one of the hopes and goals of the chants being used in a yoga class is specifically to impact the participants, whether or not those participants are saying or even actively listening to the chants or words themselves. As the same article continues: “For yogis, what may be most interesting is that Sanskrit has the ability to actually create healing through its vibration, since Sanskrit mantras directly affect the chakras, organs and nervous system. Although it is certainly important to understand the meaning of chants, their power lies mostly in the actual sounds themselves, that mystically allow blessings to manifest around and within us. By working with Sanskrit chants, we erase ill karma, cleanse our minds and emotions of negative patterns, and create new, positive conditions. Repeated use of Sanskrit chants liberates us from the material world, so that we may eventually escape the cycle of reincarnation.”

Q: My yoga class doesn’t have any spiritual or religious dimensions. There is no chanting, gongs or buddhas or the like in my class. It is solely about a physical exercise, so what could possibly be problematic? Some people even say that yoga is not really connected to Hinduism but a modern day invention. And even if it was originally, westernized modern yoga is about movement and flexibility and nothing more.

A: There are definitely yoga practitioners that claim to completely separate the yoga they teach from anything spiritual. However, there are many dedicated yogis who will say that such a thing is impossible, as to be authentic yoga, it is a spiritual and religious exercise. “The essence of yoga is to reach oneness with god,” (Pattabhi Jois: an Indian yoga teacher and Sanskrit scholar who developed and popularized the vinyāsa style of yoga referred to as Ashtanga Yoga.)
“Most Hindu texts discuss yoga as a practice to control the senses and ultimately, the mind. The most famous is the Bhagavad Gita (dating back to 6th-3rd Century BCE), in which Krishna speaks of four types of yoga – bhakti, or devotion; jnana, or knowledge; karma, or action; and dhyana, or concentration (often referred to as raja yoga, though not all sources agree on the term) – as paths to achieve moksha, the ultimate goal according to Hindu understanding. Of the four, the description of dhyana yoga has the most in common with yoga as it is largely understood today,” (Yoga Beyond Asana: Hindu Thought in Practice, hafsite.org).

A typical yoga class (including the ones that claim to have no religious or spiritual connection) will include poses and movements that in and of themselves are problematic. As stated above, the fact that one may not actively think or connect what is being said or done to its source, does not take away from the fact that the source is still very present and affecting the person.

For example, the “warm up” of stretches in most yoga classes are referred to as the “Sun Salutations: Surya Namaskara.” This is also often the first yoga sequence a new student of yoga will learn. Clearly that term, even if only used in the English and not the Sanskrit, already conjures up a spiritual meaning and worship. While every type of workout is going to have a series of warm up exercises and stretches, the sequence that is done through these Sun Salutations is very specific and carries meaning.

As explained: “…One of the means of honoring the sun is through the dynamic asana sequence Surya Namaskar (better known as Sun Salutation). The Sanskrit word Namaskar stems from namas, which means “to bow to” or “to adore.” The familiar phrase we use to close our yoga classes, namaste--te means “you”—also comes from this root. The essence of its meaning is “the divine in me honors the divine in you.” Each Sun Salutation begins and ends with the joined-hands mudra (gesture) touched to the heart. This placement is no accident; only the heart can know the truth. Surya Namaskar, or sun salutation, is included in a regular morning ritual of prayer and worship. It is the prayer of Lord Surya, the god of health,” (shantiyoganola.com).

Another example is the way almost any yoga class ends, which is in Corpse Pose, Savasana. "Corpse pose is the practice of the ultimate surrender of dying. This pose comes form the archetype of Shiva, the very first yogi, who is the god of destruction and letting go." (pranamarvillas.com)."

As the original article explains, the issues with a yoga class exist throughout, which is why the concept of “kosher yoga” is a contradiction in terms. Whether intentional or unintentional, conscious or subconscious, the sequence of the movements, the movements themselves, the name of the poses, and calling the entire process “yoga” carries with it problematic religious meaning, connection and significance. The Kabbalistic term for this is “makif d’tumah” which is the “atmosphere of impurity.” When something is impure it affects all that comes into contact with it.

Q: If Yoga is so problematic, why is it being taught at my Chabad House and local Jewish Community Center?

A: The fact that yoga is so widespread in the Jewish world was the impetus for publishing the original response. There is a lot of misunderstanding about the origins of yoga and arguments that it is really not related to Hinduism and therefore not problematic. Because there have been versions that are seemingly missing the obvious issues, many feel it is fine to teach or attend such classes. As this piece addresses, there are fundamental and foundational problems though that still exist, and therefore people need to do educate themselves to understand why yoga is so problematic.
​
The most obvious reason that it is being offered in so many places is because people are seeking it and enjoy it. There are an incredible amount of benefits that people ascribe to yoga. But as Jews, we must ensure that our diet not just be “healthy” but it must be kosher as well. We may love a certain food or restaurant, but if we value the concept of kosher and believe that a kosher diet is what is spiritually necessary, we would only eat there with rabbinical supervision and approval. Even if it tastes good. Even if it makes us feel good. Even if there is no other place that offers such delicious food.
It is not easy to tell someone that something they enjoy and love doing is not spiritually healthy for them. However, that is the case with yoga. And unfortunately, as of yet, there is no quick or easy replacement for that. But that doesn’t mean there can’t be. If anything, the fact that so many people are seeking yoga as a practice of mind, body and soul shows the urgency for the creation of a truly kosher form of movement to be further expanded and developed. Gal Einai and Rav Ginsburgh are working actively towards this goal. In the meantime, it is imperative that the spiritual dangers associated with yoga be shared with others so that they can become aware and educated regarding this matter.

A few years ago, freshly moved to Los Angeles, I started practicing yoga. I was feeling anxious and worried, and if I were still a New Yorker, I’d have gone on anti-depressants. But I’m a big believer in doing what the Romans do, and, as it turned out, yoga helped a lot. Now, in class, as I take my first bow—a stretch upward, followed by an open-armed dive to my toes—I am no longer thinking about survival. Instead, with room to breathe and think, I instead wonder about the implications of bowing, of doing yoga in the first place. Yoga, with its meditation, with its mysterious secrets and ties to Hinduism and Buddhism, isn’t just a physiological practice; it’s a spiritual one. And I am a Modern Orthodox Jew. By practicing yoga, I’m now forced to wonder, am I practicing a religion outside my own? Am I sinning before God?

When I first took up yoga, this question never occurred to me. I was dealing with a difficult time, but I had also abandoned my religious upbringing. I was at peace with a secular life that included some high-holiday observance and crippling guilt when I didn’t observe Passover. Now, married to a man who converted so that we could be together, I find myself running an Orthodox home. (You know the old joke: don’t date a non-Jew unless you want to end up really religious.) I’m surprisingly happy in my lifestyle, but I’m also realizing that a true immersion in yogic practice may very well be a violation of my Jewish one.

There is a statue of Ganesh, the Hindu diety, in the yoga studio I attend. At the end of the class, my instructor says, “Namaste,” and bows toward the class. In turn, we bow back. I am bowing toward the teacher, but also toward the statue. Namaste means, “The Divine in me salutes the Divine in you.” During many of the meditation sessions, we are asked to put our hands in “prayer position,” which is what it sounds like: hands joined together at the heart. The more I thought about it, the more I worried that yoga might be its own religion, and that I might be committing a sin—worshipping an idol, even—by practicing it.

This might seem like a niggling question of minutia, but Judaism, especially Orthodox Judaism, is a religion filled with niggling questions of minutiae—how an animal is slaughtered, at what angle, exactly, a mezuzah should be affixed to a door post. There are serious implications to committing idolatry, whether you do so accidentally or not. In the Talmud (Sanhedrin 74), it states that there are only three sins in which a person is commanded to die rather than commit the sin: the second and third are incest and murder. The first is idolatry.

That was the Lubavitch rebbe’s rationale when, in 1977, he forbade his followers from practicing yoga, transcendental meditation, and the like. “In as much as these movements involve certain rites and rituals, they have been rightly regarded by Rabbinic authorities as cults bordering on, and in some respects actual, avodah zarah,” he wrote, using the Hebrew term for idolatry. “Accordingly Rabbinic authorities everywhere…ruled that these cults come under all the strictures associated with avodah zarah, so that also their appurtenances come under strict prohibition.”

But, of course, I’m not a Lubavitcher. So I asked my yoga teacher at City Yoga in West Hollywood, Linda Eifer, a Conservative Jew, what she thought. “Yoga is not a religion,” she said, emphatically. “It’s a spiritual practice that combines the body, the mind, and the spirit. It’s based on an ancient Indian tradition that includes inspiration from statues, which are a mythology that combine human and divine characteristics.” But, aside from the statues, that’s pretty much what my religion is to me.

David Adelson, a Reform rabbi in New York who is enrolled at the Institute for Jewish Spirituality, a two-year program that includes yoga retreats and text study, offered a distinction. “If I’m in a church around Christmastime, I sing and even say ‘Jesus’ in the hymns. I know that I am just singing because I like singing, and in no way praying, so it doesn’t worry me,” he said. “Yoga feels just a bit dicier because I am a full participant in the experience, not an observer. But I believe in general that to constitute avodah zarah, you probably need some kavana,” or intention.

Kavana is an interesting thing. Intuitively, it would seem that a religion demanding absolute morality would be concerned with intention. But, actually, that’s not really the case. If you eat bread on Passover, even accidentally, you have sinned. If you give charity but grudgingly, the charity still counts for the good. On Yom Kippur, we repent for sins we didn’t even know we did. And then there are Hannah’s sons—seven Jews who chose to die rather than bow to Antiochus, the Greek ruler who tried to forcibly convert Jews in 167 BCE. Bowing but not meaning it wasn’t an option. Judaism is concerned not just with your actions but also very much with how your actions appear to others. Bowing is the physical manifestation of idolatry, whatever your intention. “Do not make idols or set up an image or a sacred stone for yourselves,” says Leviticus 26:1, “and do not place a carved stone in your land to bow down before it.”

But let’s ignore that for a second, and accept Adelson’s argument that intention does matter. Even so, don’t I intentionally practice yoga? And while Eifer, my yoga teacher, had said she doesn’t find yoga incompatible with Judaism because her status as a Jew isn’t compromised by her practice of yoga, I have a more literal view of Judaism and what it expects from me. I believe that I’m supposed to practice only Judaism. I don’t believe the practice of another religion makes me an adherent of that religion, but I do believe that I choose to only practice Judaism. The rituals and chanting that was expected of me in yoga seem like another religion to me—and practicing another religion is practicing another religion.

But Srinivasan, the senior teacher at the worldwide Shivananda Yoga Vedanta Centers, says I have it backwards. “Yoga is not a religion, but a science of religion,” he explained. “It applies to all religions. It’s not that yoga comes from Hinduism. Hinduism originates in yoga. Buddhism comes from yoga, too.” Srinivasan doesn’t see how spiritual yoga practice and Judaism are incompatible. “Rabbi Shlomo Carlebach used to come to our Ashrams,” he said. “He understood we were talking about the same thing. Hasidic mysticism and Kabbalah are very much in line with yogic thought.”

I explain to Srinivasan that the approach may be similar—even some of the text and ideas may be similar—but that only proves my point that yoga is a religion. “There is yoga in every religion,” he responded. “Yoga means ‘union’ or ‘absolute consciousness’ with God. Don’t look at the differences; look at the similarities. Yoga is beyond words or institution. When you use the word ‘religion,’ people want to know what books you read, what language you speak.” He also says that though some sects of yoga won’t even use the word God, the tradition is similar to monotheism. “We’re all talking about the same God,” he said. To him, the statue of Ganesh at the front of many yoga studios is the same God to whom Jews pray. “Don’t confuse the map for the actual place,” he said. “God is everywhere. There is no conflict here. There is respect for that diversity. To explain God is to limit God.”

So could I just be bowing in front of this statue without bowing to the statue? I asked Pinchas Giller, an Orthodox rabbi who practices yoga at the same studio I do. “Many Hindus argue these days that their deities are just archetypal principles,” says Giller. “But any third-grader in Hebrew school will tell you that those are idols. Veneration and offerings are unacceptable. I avoid classes where the teacher is too into the mythos. It’s hard to escape the impression that if you take some of the practices too seriously then it could be avodah zarah.” Giller practices yoga for the exercise and only for the exercise, he’s careful to say.

Chanah Forster, a Hasid and yoga teacher in Brooklyn, may have found a solution. “Yoga absolutely is a religion,” she says. Before she became religious, Forster lived on an ashram, where she became certified to teach yoga. She still teaches it, but with an approach tailored to her current audience. There is no chanting in her class—not even Om, the vibrational sound recited at the start of most yoga classes. She describes poses, but won’t use their traditional Sanskrit names. She also won’t say their English translations, like Downward-Facing Dog. “Instead, I’ll say to raise your hips to the ceiling,” she explained to me. “The Sanskrit names have a spiritual meaning. If you don’t call these poses by their Sanskrit names, it’s just exercise.” Forster believes that when you do any of these things—chant, say Om, speak in Sanskrit—you are opening yourself up spiritually to outside influences. “These aren’t just words,” she said. “They have meanings and repercussions to your neshama”—your soul—“and they are at odds with Jewish spirituality.”

But despite all these things at odds with Judaism, yoga seems to have a strong pull on Jews. In the past few years, several yoga minyans, prayer services in which yoga stretches accompany liturgy, have gotten underway. At least half of the people who frequent my yoga studio, as well as many of its teachers, are Jewish. India is a hotbed of Israeli tourism and the great Hindu leader Ram Dass was born Richard Alpert, a nice Jewish boy. (The author Rodger Kamenetz wrote a whole book, The Jew in the Lotus, about Jews struggling to understand and relate to Eastern spirituality.) But though unresolved, it’s a debate that’s new to me and that has new urgency for me as I’ve returned to religious observance.) The Kabbalistic viewpoint asserts that we are born with a pintele yid, a Jewish spark always searching for spirituality. If you live in America in 2010, your pintele yid may be a little malnourished, and whether because of assimilation or a lack of Jewish practice, some Jews seek to feed this hunger outside of the synagogue.

And the question of yoga’s compatibility with Judaism might just be an unanswerable one. In Adelson’s Reform world, it’s the Jew’s intention that matters. But in the Judaism I know, the one I have chosen to participate in, intentions, or even wishes, are not the only things to consider. My Judaism is a Judaism that is preoccupied with my physical life as much as my spiritual one. It has laws for when I eat, what wear, how I wash my hands. The problem isn’t what yoga might ask me to think or believe; it’s what it asks me to do. And despite my physical flexibility—you should see my frog pose—I don’t have the same spiritual agility.
​
Further practice of Judaism has not, historically, helped me become more open-minded. But perhaps that is where yoga can be an asset, not a detriment, to my religious practice. Yes, yoga walks a fine line (verboten to some; certainly not to all). But maybe my uptight approach to religion requires yoga and its nuances of illicit practice to help me remain flexible in my spirit, as well as my body. Maybe having something that isn’t so easy to reconcile, a gray area, is good for me.

by Imry GalEinai
Source of article: https://inner.org/questions-and-answers-about-harav-ginsburghs-position-on-yoga

​​We have seen a strong reaction (both positive and negative) in response to Rav Ginsburgh’s position on yoga. We believe this is a positive thing. It shows that people have a passion and desire for something meaningful, mystical, healthy and holistic in their lives, proof that the search for spiritual meaning is alive and well.That said, it is all the more urgent that a truly kosher form of mindful exercise be developed, one where every aspect of its thought, speech and action can be utilized to create a spirit and body. As mentioned in the original article, Rav Ginsburgh has in the past made some progress in this direction, but more work needs to be done to complete and publicize such a form of exercise.The Gal Einai editorial staff has consulted with Rav Ginsburgh to provide the following information and elaboration that will hopefully help address some of the issues and questions raised by the original article.

Question: Why is it an issue that the term “yoga” is in Sanskrit or that the poses are called by their Sanskrit names? How is Sanskrit different from any other language?
Answer: Unlike other languages, Sanskrit is considered a sacred language and is the language of Hindusim that is used in all religious practice. It is specifically the use of the language that has an impact, as opposed to just the meaning of the words themselves (which is why yoga poses are generally called by their Sanskirt names and yoga itself is a Sanskrit word.)

As explained (The Magic of Sanskrit: Yogi Times): “What may often be overlooked, however, is the importance of the particular sound vibrations used, for it is not merely the act of chanting but more importantly the use of Sanskrit that produces profound change within people. In fact, vedic literature declares that Sanskrit chanting is an extremely enjoyable, powerful way for people to transform and awaken, a magical vehicle for accessing higher states of consciousness.”

The site continues to explain: “There is a mythological story about the derivation of Sanskrit that deserves mention. According to this account, Lord Brahma (the creative force of the Divine) spoke vedic knowledge in Sanskrit to the devas (higher beings) who in turn passed the information on from the heavenly spheres to mystics who were deep in meditation, living in a pristine state and attuned to subtle energies. Thus Sanskrit is a ‘heard’ language and referred to as devanagari from ‘deva’ meaning ‘god’ and “nagari” meaning ‘city,’ and translated as ‘the language of the gods.’ The holy seers recorded all of the vedic texts in Sanskrit, much like early European spiritual texts were written in Latin, with priests serving as the keepers of Sanskrit. Like Latin, Sanskrit was not a spoken language, but rather a language in which prayers and mantras were written and chanted.”

Q: The yoga classes I go to often begin with a mantra in Sanskrit. I don’t understand what is being said, but I don’t say anything when it is being chanted. As long as I am not saying the words, why would there be a problem with me being there?

A. Many types of yoga practice begin with a mantra in Sanskrit which is a foundational aspect of the yoga class. For example, Ashtanga yoga’s mantra, which is traditionally chanted at the beginning of each class, starts with: “Om” which is considered the “word of god” and “is a mystic syllable, considered the most sacred mantra in Hinduism and Tibetan Buddhism,” (gaia.com). The mantra continues: “I worship the Guru’s lotus feet….”

There is no question that chanting the above mantra is fundamentally problematic for a Jew. But the atmosphere we are around also affects us. Being in a class where this is being chanted and heard does impact us, subconsciously if not consciously. That is why we go to great lengths to ensure that we not only abstain from spiritually problematic behaviors but that we also are careful to separate ourselves from such environments.

If anything, one of the hopes and goals of the chants being used in a yoga class is specifically to impact the participants, whether or not those participants are saying or even actively listening to the chants or words themselves. As the same article continues: “For yogis, what may be most interesting is that Sanskrit has the ability to actually create healing through its vibration, since Sanskrit mantras directly affect the chakras, organs and nervous system. Although it is certainly important to understand the meaning of chants, their power lies mostly in the actual sounds themselves, that mystically allow blessings to manifest around and within us. By working with Sanskrit chants, we erase ill karma, cleanse our minds and emotions of negative patterns, and create new, positive conditions. Repeated use of Sanskrit chants liberates us from the material world, so that we may eventually escape the cycle of reincarnation.”

Q: My yoga class doesn’t have any spiritual or religious dimensions. There is no chanting, gongs or buddhas or the like in my class. It is solely about a physical exercise, so what could possibly be problematic? Some people even say that yoga is not really connected to Hinduism but a modern day invention. And even if it was originally, westernized modern yoga is about movement and flexibility and nothing more.

A: There are definitely yoga practitioners that claim to completely separate the yoga they teach from anything spiritual. However, there are many dedicated yogis who will say that such a thing is impossible, as to be authentic yoga, it is a spiritual and religious exercise. “The essence of yoga is to reach oneness with god,” (Pattabhi Jois: an Indian yoga teacher and Sanskrit scholar who developed and popularized the vinyāsa style of yoga referred to as Ashtanga Yoga.)

“Most Hindu texts discuss yoga as a practice to control the senses and ultimately, the mind. The most famous is the Bhagavad Gita (dating back to 6th-3rd Century BCE), in which Krishna speaks of four types of yoga – bhakti, or devotion; jnana, or knowledge; karma, or action; and dhyana, or concentration (often referred to as raja yoga, though not all sources agree on the term) – as paths to achieve moksha, the ultimate goal according to Hindu understanding. Of the four, the description of dhyana yoga has the most in common with yoga as it is largely understood today,” (Yoga Beyond Asana: Hindu Thought in Practice, hafsite.org).

A typical yoga class (including the ones that claim to have no religious or spiritual connection) will include poses and movements that in and of themselves are problematic. As stated above, the fact that one may not actively think or connect what is being said or done to its source, does not take away from the fact that the source is still very present and affecting the person.

For example, the “warm up” of stretches in most yoga classes are referred to as the “Sun Salutations: Surya Namaskara.” This is also often the first yoga sequence a new student of yoga will learn. Clearly that term, even if only used in the English and not the Sanskrit, already conjures up a spiritual meaning and worship. While every type of workout is going to have a series of warm up exercises and stretches, the sequence that is done through these Sun Salutations is very specific and carries meaning.

As explained: “…One of the means of honoring the sun is through the dynamic asana sequence Surya Namaskar (better known as Sun Salutation). The Sanskrit word Namaskar stems from namas, which means “to bow to” or “to adore.” The familiar phrase we use to close our yoga classes, namaste--te means “you”—also comes from this root. The essence of its meaning is “the divine in me honors the divine in you.” Each Sun Salutation begins and ends with the joined-hands mudra (gesture) touched to the heart. This placement is no accident; only the heart can know the truth. Surya Namaskar, or sun salutation, is included in a regular morning ritual of prayer and worship. It is the prayer of Lord Surya, the god of health,” (shantiyoganola.com).

Another example is the way almost any yoga class ends, which is in Corpse Pose, Savasana. "Corpse pose is the practice of the ultimate surrender of dying. This pose comes form the archetype of Shiva, the very first yogi, who is the god of destruction and letting go." (pranamarvillas.com)."

As the original article explains, the issues with a yoga class exist throughout, which is why the concept of “kosher yoga” is a contradiction in terms. Whether intentional or unintentional, conscious or subconscious, the sequence of the movements, the movements themselves, the name of the poses, and calling the entire process “yoga” carries with it problematic religious meaning, connection and significance. The Kabbalistic term for this is “makif d’tumah” which is the “atmosphere of impurity.” When something is impure it affects all that comes into contact with it.

Q: If Yoga is so problematic, why is it being taught at my Chabad House and local Jewish Community Center?

A: The fact that yoga is so widespread in the Jewish world was the impetus for publishing the original response. There is a lot of misunderstanding about the origins of yoga and arguments that it is really not related to Hinduism and therefore not problematic. Because there have been versions that are seemingly missing the obvious issues, many feel it is fine to teach or attend such classes. As this piece addresses, there are fundamental and foundational problems though that still exist, and therefore people need to do educate themselves to understand why yoga is so problematic.

The most obvious reason that it is being offered in so many places is because people are seeking it and enjoy it. There are an incredible amount of benefits that people ascribe to yoga. But as Jews, we must ensure that our diet not just be “healthy” but it must be kosher as well. We may love a certain food or restaurant, but if we value the concept of kosher and believe that a kosher diet is what is spiritually necessary, we would only eat there with rabbinical supervision and approval. Even if it tastes good. Even if it makes us feel good. Even if there is no other place that offers such delicious food.

It is not easy to tell someone that something they enjoy and love doing is not spiritually healthy for them. However, that is the case with yoga. And unfortunately, as of yet, there is no quick or easy replacement for that. But that doesn’t mean there can’t be. If anything, the fact that so many people are seeking yoga as a practice of mind, body and soul shows the urgency for the creation of a truly kosher form of movement to be further expanded and developed. Gal Einai and Rav Ginsburgh are working actively towards this goal. In the meantime, it is imperative that the spiritual dangers associated with yoga be shared with others so that they can become aware and educated regarding this matter.