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The Torah of
Martial Arts and Chinese Medicine
The
Biblical Commandments of Health and Exercise
Kabbalistic Insights & Practical Directions
By Ariel Bar Tzadok
Copyright © 1997-2014 by Ariel Bar Tzadok. All rights reserved.
"Yehudah Ben Teima says: Be courageous as the leopard, light as the eagle, swift as the deer, and strong as the lion, [so that you will be able] to do the will of your Father in Heaven." Avot 5:20
"Ba'ey Gufa Takif Gibar KaAri" -
One needs a body strong as a lion. Zohar 3,
160a, Otzar HaZohar 4, 823b
One of the most important things that one needs to have in order to properly walk the path towards God is the health and strength of the physical body. Throughout the generations the Sages have emphasized the importance of the Biblical commandment to be physically healthy and strong. Unfortunately today many people of religion do not properly observe this most important obligation.
In order to fulfill the Biblical obligation to maintain our health, the performance of physical exercise should be viewed as a being an essential observance of religion.
Even with proper eating there cannot be good health without exercise. These are the words of one of the world's greatest physicians, who just so happened to also be one of the worlds greatest Sages. I am speaking, of course of RaMBaM (Maimonides).
In his law code, the Mishneh Torah (Deot 4:14,15) Maimonides writes that one is to "exercise and exert oneself greatly."
These words of advice are more than a simple admonition. RaMBaM's Mishneh Torah is a book of laws, not a book of suggestions! Therefore, exercise, according to Maimonides, is required practice according to Torah/Biblical law.
For most religious individuals, exercise is almost never performed, and if performed, only in minor amounts. This contributes to illness. Another one of the greatest ills that affects religious people is obesity, and this is mostly not caused by hormonal problems, but rather it is caused exclusively through poor diet, and overeating.
Some religious individuals have begun to realize the importance of cardiovascular exercise. Nevertheless, unfortunately, so many others, including many prominent religious leaders still have a very dismissive attitude and disregard towards any type of sport or exercise. They consider exercise and sport to be "bitul Torah" (a waste of study time). What makes this attitude even more insulting is that it contradicts the very words of Maimonides, recorded in his Moreh Nebukhim (Guide to the Perplexed). It is best that Maimonides speak for himself.
"For there are
many things that are necessary or very useful according to some people,
whereas according to others they are not at all needed; as is the case with
regards to the different kinds of bodily exercise, which are necessary for
the preservation of health according to the prescription of those who know
the art of medicine . . .
Thus those who accomplish acts of exercising their body in the wish to be
healthy, engaging in ball games, wrestling,
boxing and suspension of breathing . . . are
in the opinion of the ignorant engaged in frivolous actions, whereas they
are not frivolous according to the Sages."
(Moreh 3, 25; Pines ed. vol. 2 pg. 503)
Religious individuals who do not actively support, and promote, exercise are not in keeping with the letter, or the spirit, of the religion that they profess to observe.
Even the Kabbalah holds that the strengthening of the body is important thing. According to one discussion in the Talmud, physical strength is a prerequisite for receiving the Divine spirit that is a prerequisite for prophecy.
There is much to discuss regarding the Kabbalistic importance of having a physically fit and strong body. Throughout Kabbalistic literature there is discussion of the essential relationship between force (tzura) and form (homeyr). In order for anything to exist in the real of form (the physical world) there must originally exist its spiritual counterpart (force) which is its soul. Everything in the universe follows this pattern of force and form, body and soul.
The source of this
is in the realm of the supernal sefirot. The primordial light of God was too
vast and bright to be received by the created forms below. Without the
benefit of God's sefirotic lights, the lower forms could not exist. God,
therefore, congealed aspects of His primordial light into a selection of
vessels of sorts which would filter the Divine light, and concentrate it
into a form which would be condensed enough for the individual lower
creations to receive.
The forms
through which the primordial light was condensed became known as the
vessels, i.e., the sefirot. Thus was created the necessary relationship
between light and vessel, force and form, body and soul. One is the source
of life, the other is the manifestation of life. One without the other is
incomplete.
In the realms above, the supernal sefirot simply did not just receive the primordial light as a glass being filled with water from the faucet. Before the vessel could receive the primordial light it had to be strong enough to do so.
Therefore, the vessel's receiving of the primordial light was a slow process of entering the vessel a little bit, thus expanding its boundaries and then withdrawing. This process continued over and over again until the vessel was finally strong enough to receive it's full measure of the light.
One might ask the question why did not God create the vessels finished, and ready to perform their tasks?
The answer to this reveal God's mercy as expressed towards His universe. Nothing in the universe is created in its finished state. Everything comes forth in an infancy state with the purpose of growth and maturity.
In this way, everything has the opportunity to learn as it grows. With knowledge comes awareness of God. With awareness comes the appreciation of Divine grace. With appreciation of God comes the love of God. With the love of God comes merit and reward. And this, Torah and Kabbalistic literature tells us, is the whole purpose of creation, so that God could bestow His mercy and goodness on His worthy children.
For if we were all created full, there would be no option for growth. Without growth there could be no movement, and thus no reward for movement. God would then not be able to righteously bestow His goodness. This would thwart the purpose of creation.
So, it is necessary for there to be a vessel in order for the light to be able to shine. It is also necessary that the vessel build itself, and prepare itself, in order to merit the reception of the light in its fullness. What does all this have to do with exercise, you ask?
I am sure you know the great Kabbalistic principle: As it is above, so it is below. Force and form follow one another. As the supernal vessels above needed to expand their strength in order to receive the fullness of the primordial light, so must we expand and strengthen our vessels, our physical bodies, if we wish to receive our share of the supernal light, which is the spirit of holiness and Divine revelation.
Exercise, therefore, is not something simply physical, performed to make one look good. Exercise becomes an important Kabbalistic practice which prepares one's vessel, one's body to receive the spiritual light.
Physical exercise is not for the sake of good looks, but rather for the sake of good health.
The Torah of the Ari'zal teaches us that in the first of the primordial worlds, the light of the sefirot originally entered into the vessels full blast, all at once. The vessels were not strong enough to receive the light. They, therefore, shattered. The broken pieces became the source of evil in the universe.
In order to repair this intentional state of affairs, God proceeded to form new vessels, and, in order for these not to break like the originals, slowly introduced the light into them.
The Ari'zal teaches that a small amount of the primordial light first entered the vessel, and then withdrew. The vessels expanded just a little bit to hold that light. The light entered again, this time a little stronger and then withdrew. The vessel expanded even more to support the light. This procedure of "pumping up" continued until the vessels were strong enough to receive the full light.
As it is above, so it is below. Our physical bodies were created in accordance to the supernal sefirotic image. When we exercise our muscles, we increase our physical strength.
When this is accompanied by proper mental and emotional discipline once can achieve a harmony of heavenly and earthly forces that truly manifests holiness (and all around health).
The spirituality of physical exercise is not something that should surprise anyone. Although neglected for years by many in the Torah observant community, Jewish history is full of tales about robust men of spiritual and physical strength.
Even recently some Rabbis have come forward and praised the value of physical exercise. The great Chief Rabbi of Jerusalem, HaRav Avraham Yitzhak Kook even wrote about the Kabbalistic value of exercise.
In his work Orot (Orot HaTehiya 34) he made the controversial statement that the performance of physical exercise is as important as, and performs a spiritual function similar to mystical Kabbalistic meditative practices. Only a very high level Kabbalist would have the prophetic insight to be able to recognize this.
While it is clear from Torah law and Kabbalah that physical exercise is important, still many people in the religious community do not participate in any body building physical activity.
Especially in religious high schools there is there a pitiful lack of physical education. Some religious leaders mistakenly claim that physical education is a waste of time, time that should be spent learning Torah. We have already shown how this idea contradicts religious law (see Maimonides above). It is a terrible shame when the idea of religion is twisted and used to violate the actual practice of religion. This is religious hypocrisy at its worst.
Physical exercise, and strengthening of the body are extremely important mitzvot (religious observances), with very profound Kabbalistic significance.
As Rav Kook stated, the strengthening of the body is equal in importance to the strengthening of the soul.
Both are created by God, both are Divine vessels, both, strong and ready, are necessary In the service of shining the Divine Light.
Working out in a gym is not the only way to develop physical strength. Maimonides specifically stated that ball games are also good for this purpose. This type of activity needs to be encouraged. Whatever it takes to be in peak physical shape is a Torah requirement that must be addressed by every sincere religious individual.
Qigong & Torah
With all the talk of physical exercise for one's muscles, we must not forget that there is still yet another level of physical training. This is the practice of martial arts.
I have been a student of martial arts since my teen age years. Of all the different styles that I have studied I have found the styles that have come from China, most popularly known as Kung Fu to be the most sophisticated and the best.
Over the years I have watched demonstrations of masters who could perform seemingly impossible feats. All these masters say that they are able to accomplish these feats, not through physical strength, but rather through the cultivation and directing of the life force energy in the body, which they call Qi.
As I advanced in my martial arts studies, I naturally was exposed to this, and other correlating aspects of Chinese medical philosophy and practice. I have found them to be quite profound and extremely successful in the prevention and treatment of disease.
Traditional Chinese medicine, which includes the systems of acupuncture, acupressure, herbal medicine, and Qigong offer tremendous healing benefits most of which is not yet known in the western systems of "modern" medicine.
There is so much medical evidence as to the authenticity of traditional Chinese medicine that many insurance companies have started to include their practices within their medical insurance policies.
This Qi that the Chinese speak of correlates almost identically to what traditional Jewish sources refer to as the Nefesh level of soul within the body.
In Lev. 17:11, it is written that "the soul (Nefesh) of the flesh is in the blood."
According to the
Chinese classics, the Qi is called the "commander of the blood." Regarding
the relationship between the Qi and the blood it is written: "Qi
and blood are substances essential for life activities of [the] human body.
They are separable but closely related through interdependence and
interaction.”
(300 Questions on Qigong Exercise, 1994 by Lin Housheng and Luo Peiyu,
Guangdong Science and Technology Press, Guangzhou, China, page 23).
This correlation so intrigued me that I wanted to learn much more.
Now, Nefesh means soul. It is the lowest of the five levels of soul and corresponds to the Asiyatic realm of the physical.
As is clear from Lev. 17:11, the Nefesh is the life force of the body. It is also the lowest level of human consciousness, again that level which connects the soul to the body.
Therefore, any work which helps to nourish and cultivate Nefesh strength is of great value in the Torah path.
The study and practice of preventative medicine is a Torah obligation. Maimonides writes this clearly throughout his writings, even in Hilkhot Deot (quoted above). Being that the cultivation of Qi/nefesh helps an individual to become healthy and to maintain health, it is thus a religious obligation to lean Qigong.
In brief this is how the Chinese interpret Qi:
"Qi (vital energy) is something by which the ancient people understood the phenomena of nature.
They considered Qi to be the essential substance forming the world and through its movement and change to be the cause of things coming into existence in the universe.
In light of this viewpoint, medical workers tend to think that Qi is the fundamental substance to constitute the human body and that its movement and change account for the activities of life.
It is mentioned in . . . The Law of Medicine, "A thing takes shape when Qi accumulates and the thing dies out when Qi dissipates." (ibid. page 21)
The concepts of Chinese medicine are very different than those of western
medicine. Yet, no westerner, and certainly no believer in any “western”
religion should dismiss the Chinese medical system, and the philosophy
underlying it, on the grounds that it is based upon unfamiliar religions.
Chinese medicine and its underlying philosophy are not idolatry, as some misguided, and foolish religious extremist zealots wish to proclaim. Indeed, the views of these extremists are so far outside of authentic religion, that they have to be condemned for being the racist foolishness that they are. The extremists only say what they do out of their own ignorance, and lack of education. These zealots express the opposite of sagely wisdom.
Indeed, if the extremists were not cloaked under the visage of religious orthodoxy no one would ever take them seriously. However, because they appear religious, many of the religious mistakenly think that the views of the fellow religionists are authentic and true. This is a lie, which for truths sake, must be exposed.
No one today would condemn standard western medicine as being forbidden by Torah Law because it is was developed by Christian doctors. Similarly, Chinese medicine cannot be dismissed simply because it is Chinese, or that it shares certain philosophical principles with oriental religions. The philosophical aspects of Chinese medicine are far removed from anything religious, or spiritual, as seen by the practices in the modern People's Republic of China.
Medicine is medicine. Chinese medicine works.
It does not use any spiritual components, only certain biological energies that are in all of us. Therefore, it is totally permissible according to Torah Law. One should never listen to the voices of the zealot extremists who mistakenly preach the opposite.
One of the Chinese methods of preventative medicine is called Qigong. This is a system of calisthenics, stretching, breath control, relaxation and massage. This very well might have been what Maimonides was describing because his description clearly defines Qigong practices.
There are many different types of Qigong exercises, and a mastery of them all may take years. But there are simple exercises that can be learned, and practiced in rather quick time, sometimes in a single session seminar. The medical benefits of these practices, both the easy to learn, and the more time consuming ones make them well worth the effort. One of the best Qigong practices to begin with, that is easy to learn is called the Eight Piece Brocade (Ba Duan Jin). One can find this in books and instructional DVDs online.
I highly advise that whoever has access to a teacher of Chinese medical practices should take advantage of the opportunity to learn. Even if there is no physical teacher available there are a number of good books and DVD's on Amazon.com which explain these medical practices in an easy way for the layman. Youtube also has numerous video which demonstrate authentic practices.
In most major metropolitan areas there are Chinese doctors, who having been educated in China, have come to the United States for their practice. I personally suggest only going to a Chinese doctor who has appropriate, legitimate credentials. As with religious leaders, who are supposed to act as spiritual healers, so it is doctors of Chinese medicine, who heal the physical body, there are a lot of people out there who claim to know a great deal, when in reality they know next to nothing. Always choose your religious healer and medical healer with the equal amount of care.
With regards to the practice of martial arts, I have also found them to be of great personal health benefits. Not only am I able to defend myself in a hostile world, I am also strong and flexible of body. I highly recommend the study of authentic Kung Fu (from a qualified Chinese teacher) as another excellent method to maintain good health. Kung Fu study also enables it's practitioners to be able to defend themselves. This is another Torah obligation.
Israeli Krav Maga and Jujitsu are also excellent fighting forms and are prefect for practicing self defense. They are easier to learn and martially more direct then Kung Fu.
For the best health benefits, as the perfect compliment to Qigong, one can learn one of the many styles of Taijiquan (T'ai Chi Ch'uan).
With regards to the practice of martial arts, I am very curious to what Maimonides was specifically referring to when he recommended boxing as a healthy activity (Moreh Nebukhim, quoted above).
The words used in Hebrew are "meshikhat hayadayim" which literally means the pulling or stretching of hands. This is a most accurate description of Chinese martial arts practice.
Was Maimonides referring to some form of Kung Fu or TaiJi? I don't think we will ever know for sure. However, Maimonides did live in a Middle East which had a very active trade relationship with China. It is not beyond belief that the greatest Rabbi of the age would know of Chinese martial arts.
Also, Maimonides makes mention of "suspension of breath." This is definitely a part of martial arts training, Qigong, and of Jewish meditative practices. Exactly what he meant, when he mentions all these practices together, implying their relationship with one another, we may never know for sure.
To sum up the matter of exercise, health maintenance and martial arts in a precise manner: they are all activities required by the Torah. If any religious leader wishes to challenge the requirement of the regular performance of exercise, health maintenance and martial arts, let him take up his argument with Maimonides.
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