Misplaced Pages

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175-472: The metaphorical description of spiritual divine creative flow, using the term for physical light perceived with the eye, arises from analogy. These include the intangible physicality of light, the delight it inspires and the illumination it gives, its immediate transmission and constant connection with its source. Light can be veiled ( tzimtzum ) or reflected. White light divides into seven colours, yet this plurality unites from one source. Divine light divides into

350-606: A Scriptural verse that relates to the mystical meaning of the 18th of Elul. Tzimtzum The tzimtzum or tsimtsum ( Hebrew : צמצום , romanized :  ṣimṣum , lit.   'contraction/constriction/condensation') is a term used in Lurianic Kabbalah to explain Isaac Luria 's doctrine that God began the process of creation by limiting the Ohr Ein Sof (infinite light) of

525-462: A burning torch, he got rid of thorns and pits, but he still feared wild beasts and bandits ... not knowing where he was on. At dawn, he was saved from the wild beasts and bandits, but he still did not know where he was on. When he came to a crossroads, he was saved from all of them. ... What is this crossroads? Rav Chisda says: "It is the Talmid chacham and the day of death" ( Talmud , Sotah 21a) On

700-410: A burning torch, he got rid of thorns and pits, but he still feared wild beasts and bandits ... not knowing where he was on. At dawn, he was saved from the wild beasts and bandits, but he still did not know where he was on. When he came to a crossroads, he was saved from all of them. ... What is this crossroads? Rav Chisda says: "It is the Talmid chacham and the day of death" ( Talmud , Sotah 21a) On

875-707: A central concern of subsequent Kabbalah (see Tzimtzum ), and the "withdrawal" of God is interpreted only as a concealment from the perspective of the Creation, and only to apply to His light, not His Essence, as that would imply heretical limitations to the Divine. In Lurianic Kabbalah, the Tzimtzum concealed the Ohr Ein Sof , which resolved the dichotomy between the Infinite Light and the possibility of creating finite Worlds. Without this radical leap of concealment of

1050-706: A connection with its ultimate source, we associate it with the Nartik . In Kabbalah, the level of the Ma'ohr is represented by the higher Hebrew name of God , the Tetragrammaton , and the Ohr is the revelation of that level. Similarly, the lower name of God, Elohim , represents the Nartik , and the light that stems thereof is the Ohr HaNartik , and as such, it lacks a higher level of nullification, enabling it to create

1225-474: A crushed spirit, who can not be saved in a natural way, as Solomon says: "The spirit of a man will sustain his infirmity; but a broken spirit who can bear?" The meaning is, if a man is sick and the animal spirit is strong, he can sustain the infirmity, but if the spirit is sick and broken, who can bear it? That is, who can sustain it? For by nature it can not get well In the modern era, the Holocaust has been

1400-417: A crushed spirit, who can not be saved in a natural way, as Solomon says: "The spirit of a man will sustain his infirmity; but a broken spirit who can bear?" The meaning is, if a man is sick and the animal spirit is strong, he can sustain the infirmity, but if the spirit is sick and broken, who can bear it? That is, who can sustain it? For by nature it can not get well In the modern era, the Holocaust has been

1575-498: A few lines later to a tzimtzum in the divine light (an emanated, hence created and not part of God's self, energy). Moshe Chaim Luzzatto explains about all levels of Tzimtzum with his text “ KLaCh Pischey Chokhmah ”. "Who healeth the broken in heart, and bindeth up their wounds." This indicates God's power. If the heart is broken, that is, if its parts are severed, there is no natural cure for it, as we are told by medical writers. Any other members if broken can be cured. Therefore

1750-498: A few lines later to a tzimtzum in the divine light (an emanated, hence created and not part of God's self, energy). Moshe Chaim Luzzatto explains about all levels of Tzimtzum with his text “ KLaCh Pischey Chokhmah ”. "Who healeth the broken in heart, and bindeth up their wounds." This indicates God's power. If the heart is broken, that is, if its parts are severed, there is no natural cure for it, as we are told by medical writers. Any other members if broken can be cured. Therefore

1925-577: A finite world can exist within finite contours. Without zimzum, there would be no creation. For this reason, zimzum is a key concept in Jewish thought. Because the tzimtzum results in the space in which the spiritual and physical worlds and, ultimately, free will , can exist, God is often referred to as " Ha-Makom " ( המקום ‎ lit. "the Place", "the Omnipresent") in rabbinic literature ( ʿOlam ,

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2100-489: A firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. The descent of masculine waters can be a free expression of the Sephirah of Hesed (Kindness), which has

2275-449: A higher essential source of explanation that describes Divinity. Jewish mysticism views such alternative, spiritual interpretations of Torah as stemming from more revealed Divine realms in the Chain of Worlds . More generally, Ohr also refers to the revelation and expression of any particular spiritual level which descends from that level and enclothes itself in a vessel ( Kli ). This Ohr

2450-489: A world, and we perceive ourselves with our senses, and we perceive the world with our senses. It turns out [according to this opinion] that all of existence of humanity and the world is only a perception and not in true reality, for it is impossible for anything to exist in true reality, since He fills all the worlds. ... How strange and bitter is it to say such a thing. Woe to us from such an opinion. They don’t think and they don't see that with such opinions they are destroying

2625-489: A world, and we perceive ourselves with our senses, and we perceive the world with our senses. It turns out [according to this opinion] that all of existence of humanity and the world is only a perception and not in true reality, for it is impossible for anything to exist in true reality, since He fills all the worlds. ... How strange and bitter is it to say such a thing. Woe to us from such an opinion. They don’t think and they don't see that with such opinions they are destroying

2800-581: Is bittul . In devekut or daily spiritual life, it inspires the mystical humility of nullification of the ego. Ein Sof is the Kabbalistic term for the Godhead or "Luminary". Kabbalah describes ten sefirot that reveal the unknowable Godhead to the creations and channel the creative life force to all levels of existence. However, Kabbalists differentiated between the manifestations of God and their origin in

2975-499: Is a successively smaller concentric circle, representing diminished, more constricted Divinity. The same Kav line still connects the outer Ein Sof to the circle's centre, as the light of the Kav is the origin of all Creation after the Tzimtzum. However, its light undergoes innumerable second tzimtzumim, toward the circle's centre. The utilisation here of concentric circles, or spheres is also significant, as with each subsequent lower step,

3150-478: Is a term used in Lurianic Kabbalah to explain Isaac Luria 's doctrine that God began the process of creation by limiting the Ohr Ein Sof (infinite light) of the Godhead in order to allow for a conceptual space in which the Four Worlds , or finite realms, could exist. This primordial initial contraction, forming a "vacant space" ( חלל הפנוי , ḥalal hapanuy ) into which new creative light could beam,

3325-538: Is associated with the Kabbalistic Divine Name of Ban . The differentiation between the 10 Sephirot, each with its particular characteristic, arises from each of their different spiritual vessels. The light adapts itself to each vessel, to express the particular nature of each vessel. Kabbalists read their mystical teachings into exegetical interpretations of Scripture and Rabbinic literature . This arose from their belief that Kabbalah forms part of

3500-399: Is comprised of ten. And in every bad thought, one Has-VeShalom (“God-forbid!”) gives life to the dark forces. This is the explanation of the hidden Midrash , “The world was falling apart…” said God, “Here is Avraham who will produce in the world positive love; here is Yishmoel who will produce in the world negative loves.”  So when you think in lust, you give life to Yishmoel, and

3675-399: Is comprised of ten. And in every bad thought, one Has-VeShalom (“God-forbid!”) gives life to the dark forces. This is the explanation of the hidden Midrash , “The world was falling apart…” said God, “Here is Avraham who will produce in the world positive love; here is Yishmoel who will produce in the world negative loves.”  So when you think in lust, you give life to Yishmoel, and

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3850-595: Is created for me", so God has created the World with "pillars" of Heavens and Earth, i.e. Chokhma and Binah… Torah is the light of God and "Torah Study" can be the life of the universe and of "myriads of worlds" to not destroy the Creation. An Israeli professor, Mordechai Rotenberg , believes the Kabbalistic- Hasidic tzimtzum paradigm has significant implications for clinical therapy. According to this paradigm, God's "self-contraction" to vacate space for

4025-471: Is created for me", so God has created the World with "pillars" of Heavens and Earth, i.e. Chokhma and Binah… Torah is the light of God and "Torah Study" can be the life of the universe and of "myriads of worlds" to not destroy the Creation. An Israeli professor, Mordechai Rotenberg , believes the Kabbalistic- Hasidic tzimtzum paradigm has significant implications for clinical therapy. According to this paradigm, God's "self-contraction" to vacate space for

4200-456: Is denoted by general reference to the tzimtzum . In Kabbalistic interpretation, tzimtzum gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant Creation. Various approaches exist as to how the paradox may be resolved, and as to the nature of tzimtzum itself. The Hebrew word zimzum can mean “contraction,” “retraction,” “demarcation,” “restraint,” and “concentration.” The term zimzum originates in

4375-531: Is eternal and the infinity in time and space is his nature: we cannot think the infinity of causes about the infinity of Universe or Creation because in the first case the infinity of numbers is only possible in theory but God is the Creator and no one can be like God, “the First Cause”: it is impossible thinking about two God because one of them could have hypothetical superiority and we would admit one God, so

4550-416: Is eternal and the infinity in time and space is his nature: we cannot think the infinity of causes about the infinity of Universe or Creation because in the first case the infinity of numbers is only possible in theory but God is the Creator and no one can be like God, “the First Cause”: it is impossible thinking about two God because one of them could have hypothetical superiority and we would admit one God, so

4725-437: Is eternal and unknowable only from the point of view of his immense omnipresence , which he knows but which we cannot embrace with our mind for the eternal immensity of him. Isaac Luria introduced four central themes into kabbalistic thought, tzimtzum , Shevirat HaKelim (the shattering of the vessels), Tikkun (repair), and Partzufim . These four are a group of interrelated, and continuing, processes. Tzimtzum describes

4900-437: Is eternal and unknowable only from the point of view of his immense omnipresence , which he knows but which we cannot embrace with our mind for the eternal immensity of him. Isaac Luria introduced four central themes into kabbalistic thought, tzimtzum , Shevirat HaKelim (the shattering of the vessels), Tikkun (repair), and Partzufim . These four are a group of interrelated, and continuing, processes. Tzimtzum describes

5075-417: Is necessitated as well for the separate intellect, for intellection is an essential attribute and not an essence. Many philosophers have stumbled in this matter, having failed to distinguish between an essence and an essential attribute. What is surprising about these philosophers is that this matter cannot escape the following disjunction. Either intellection of various different intelligibles is one thing or it

5250-417: Is necessitated as well for the separate intellect, for intellection is an essential attribute and not an essence. Many philosophers have stumbled in this matter, having failed to distinguish between an essence and an essential attribute. What is surprising about these philosophers is that this matter cannot escape the following disjunction. Either intellection of various different intelligibles is one thing or it

5425-438: Is no space empty of Him, as is known (see Nefesh Ha-Chaim Shaar 3). Therefore they said that in truth there is no reality to existence at all, and all the worlds are only an illusion and appearance, just as it says in the verse "in the hands of the prophets I will appear" (Hoshea 12: 11). They said that the world and humanity have no real existence, and their entire reality is only an appearance. We perceive ourselves as if we are in

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5600-438: Is no space empty of Him, as is known (see Nefesh Ha-Chaim Shaar 3). Therefore they said that in truth there is no reality to existence at all, and all the worlds are only an illusion and appearance, just as it says in the verse "in the hands of the prophets I will appear" (Hoshea 12: 11). They said that the world and humanity have no real existence, and their entire reality is only an appearance. We perceive ourselves as if we are in

5775-483: Is not knowing;” – that two types of people seek to know the unknowable king….  the first gives up, as he is unknowable… the second researches as much as possible, but realizing that the king is infinite, understands his limitation… – such must be our quest. One Must research God, and then realize what one should and shouldn’t research In the Chabad view, the function of the tzimtzum was "to conceal from created beings

5950-430: Is not knowing;” – that two types of people seek to know the unknowable king….  the first gives up, as he is unknowable… the second researches as much as possible, but realizing that the king is infinite, understands his limitation… – such must be our quest. One Must research God, and then realize what one should and shouldn’t research In the Chabad view, the function of the tzimtzum was "to conceal from created beings

6125-400: Is not. If it is one thing, it would be necessary for the intelligibles to be one thing, since intellection and the intellected are one thing. Yet the intelligibles were assumed to be different from one another. It would be necessitated as well that when a man knew one intelligible he would know them all, since they are one thing. But if their intellection is not one thing, it is necessitated that

6300-400: Is not. If it is one thing, it would be necessary for the intelligibles to be one thing, since intellection and the intellected are one thing. Yet the intelligibles were assumed to be different from one another. It would be necessitated as well that when a man knew one intelligible he would know them all, since they are one thing. But if their intellection is not one thing, it is necessitated that

6475-496: Is often referred to as " Ha-Makom " ( המקום ‎ lit. "the Place", "the Omnipresent") in rabbinic literature ( ʿOlam , the Hebrew term for a world, is derived from the triliteral עלם "concealment". This etymology is complementary with the concept of tsimtsum in that the subsequent spiritual realms and the ultimate physical universe conceal to different degrees the lifeforce of creation. Their progressive diminutions of

6650-503: Is preceded by something infinite, will not be realized and cannot come to exist.” If the precedence were temporal, there might be grounds for this argument—but even so, it is open to dispute. For we see that it does in fact happen that a thing that is not realized unless being preceded by something infinite is realized. One might say, by way of analogy, that this day that we are in is realized, even though it could not have been realized unless it were preceded, according to those who subscribe to

6825-503: Is preceded by something infinite, will not be realized and cannot come to exist.” If the precedence were temporal, there might be grounds for this argument—but even so, it is open to dispute. For we see that it does in fact happen that a thing that is not realized unless being preceded by something infinite is realized. One might say, by way of analogy, that this day that we are in is realized, even though it could not have been realized unless it were preceded, according to those who subscribe to

7000-400: Is systematically explained in philosophical terms. Two levels of Divine Unity are explained, that paradoxically are both true perspectives. From God's perspective, in comparison to the unchanging Divine Infinity, all of Creation is literally as if it did not exist ( Acosmism ). This is represented by a Higher Bittul-"Bittul Hametsiyas" ("Nullification of Essence") of the light of the sun inside

7175-460: Is that it moves rectilinearly, but if so, it requires necessarily two places, each of them infinite. One would be for natural motion and it would be a that-to-which, and the second would be for forcible motion and it would be a that-from-which. But if the places are two, they will necessarily be finite, since what is infinite cannot be two in number. Yet they were assumed to be infinite. Thus it [viz. an infinite body] cannot move rectilinearly. Moreover,

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7350-460: Is that it moves rectilinearly, but if so, it requires necessarily two places, each of them infinite. One would be for natural motion and it would be a that-to-which, and the second would be for forcible motion and it would be a that-from-which. But if the places are two, they will necessarily be finite, since what is infinite cannot be two in number. Yet they were assumed to be infinite. Thus it [viz. an infinite body] cannot move rectilinearly. Moreover,

7525-422: Is that the concept of tzimtzum contains a built-in paradox , requiring that God be simultaneously transcendent and immanent . Viz.: On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Existence thus requires God's transcendence, as above. On the other hand, God continuously maintains the existence of, and is thus not absent from,

7700-508: Is the Divine light of transcendence , rooted in the Ohr Ein Sof (primordial "Infinite Light") before the Tzimtzum of Lurianic Kabbalah . It descends through the Seder hishtalshelut (Chain of Worlds), representing Divine transcendence in each level. It could be revealed in a blessing or miracle above the vessels and limitations of that realm. Souls in their essence transcend the body and all

7875-521: Is the light that descends immanently to every level of the Chain of Worlds, itself creating every spiritual and, ultimately, physical vessel of each World. It undergoes the innumerable concealments and contractions of the second Tzimtzumim. Hasidic thought sees the ultimate advantage of this lower light, because the ultimate purpose of Creation lies in this lowest realm. Hasidism therefore rejected Jewish asceticism , seeking to utilise and mystically transform

8050-424: Is the only true understanding). He writes: I have also seen some very strange things in the words of some contemporary kabbalists who explain things deeply. They say that all of existence is only an illusion and appearance, and does not truly exist. This is to say that the ein sof didn't change at all in itself and its necessary true existence and it is now still exactly the same as it was before creation, and there

8225-424: Is the only true understanding). He writes: I have also seen some very strange things in the words of some contemporary kabbalists who explain things deeply. They say that all of existence is only an illusion and appearance, and does not truly exist. This is to say that the ein sof didn't change at all in itself and its necessary true existence and it is now still exactly the same as it was before creation, and there

8400-405: Is the relationship between the sun and the light that it gives off. However, technically speaking, the light that comes from the sun is not the perfect example for the Ohr , since it has already passed through a " Nartik " ("Sheath/Shield"), a level that reduces the intensity of the revelation of the sun. In truth, the Ohr that exists in the parable of the sun is the light of the sun that exists in

8575-402: Is the unknowable, undifferentiated, infinite Divine essence. The ten sephirot enable the Creation to know God and become God's attributes that reveal Divinity. They are also the channels through which all of Creation is continuously sustained from nothing, as in the Kabbalistic scheme, Creation is continuous, and God is the only true existence. A Chain of Progression of descending Worlds, including

8750-477: Is typically in a state of " Bittul " ("nullification") vis-a-vis the level from which it stems. Therefore, even when it descends to lower realms, it possesses a characteristic of " Ratzo " ("Run"), the desire to ascend and return to its source. Correspondingly, the Kli persuades the Ohr to descend through impressing upon it the need for Shuv ("Return"), the acknowledgment of the necessity of descent in order to fulfill

8925-460: The Chalal on its terms. This representation is then augmented by a second, similar diagram, where the successive, unfolding Five Worlds, each with ten successive sefirot, are shown within the original circle as a series of concentric circles. The descending chain of Worlds proceeds in the diagram towards the circle's centre, representing our lowest physical realm. Each successive World and Sephirah

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9100-424: The Godhead in order to allow for a conceptual space in which the Four Worlds , or finite realms, could exist. This primordial initial contraction, forming a "vacant space" ( חלל הפנוי , ḥalal hapanuy ) into which new creative light could beam, is denoted by general reference to the tzimtzum . In Kabbalistic interpretation, tzimtzum gives rise to the paradox of simultaneous divine presence and absence within

9275-476: The Halachic sense a vessel is an object that can serve a useful purpose, even if it may not resemble a physical receptacle. This term is used frequently in discussion of the laws of Shabbat . In Jewish mysticism, typically, these narratives are given metaphysical interpretations, which relate " kli " to its Kabbalistic meaning. In Hasidic philosophy , the plural fourfold levels of meaning are viewed as uniting in

9450-541: The Hebrew term for a world, is derived from the triliteral עלם "concealment". This etymology is complementary with the concept of tsimtsum in that the subsequent spiritual realms and the ultimate physical universe conceal to different degrees the lifeforce of creation. Their progressive diminutions of the divine ohr (Light) from realm to realm in creation are also referred to in the plural as secondary tzimtzumim . However, these subsequent concealments are found in medieval Kabbalah. The new doctrine of Luria advanced

9625-410: The Ohr Ein Sof , even with the progressive, gradual concealments of the Chain of Worlds, the problem would not properly be overcome. Only a second, new light, immeasurably diminished and of a different quality than the Ohr Ein Sof , could become the creative source of all reality. This new light, a "thin" illumination from the Ohr Ein Sof , called the " Kav " ("Ray"), shone into the "Vacated Space", and

9800-530: The Oral Torah inherent in the revelation at Mount Sinai . Accordingly, in Jewish tradition, each verse and concept can be interpreted in the fourfold Jewish method of Pardes , with the metaphysical interpretations of Kabbalah and Hasidic philosophy forming a secret level of meaning. In this way, Kabbalah interprets a second meaning in Talmudic legislation and use of the term for "vessel" (" kli "). In

9975-563: The Pardes transcends all literal significance of Torah: And all the heavens are one on top of the other, like onion skins one on top of the other, some below and some above Before Creation and before Tzimtzum "God filled all space", that is, God alone existed because Creation had not yet been created. The Torah reflects divine wisdom, so God was with the Torah even before Creation: "I (the Torah)

10150-407: The Pardes transcends all literal significance of Torah: And all the heavens are one on top of the other, like onion skins one on top of the other, some below and some above Before Creation and before Tzimtzum "God filled all space", that is, God alone existed because Creation had not yet been created. The Torah reflects divine wisdom, so God was with the Torah even before Creation: "I (the Torah)

10325-589: The Tetragrammaton and Elohim, gives the Kabbalistic reason why Elohim is universally used in the Genesis creation narrative . Going back to the Scriptural commentary of Nachmanides , the seven days of creation are understood to symbolically refer to the seven emotional revelations of the sefirot, each one called a "day". These Hebrew sayings themselves, are explained in Kabbalah to be the creative channels of

10500-463: The Torah , also denying the "literal exegesis" which then allows in accessing other hermeneutic levels of " Pardes ". For the intellecter is something other than intellection, though intellection is necessitated for the intellecter by an essential necessity. It is therefore evident that this premise is false with respect to human intellect, even if we posit it with respect to intellect in actuality. This

10675-412: The Torah , also denying the "literal exegesis" which then allows in accessing other hermeneutic levels of " Pardes ". For the intellecter is something other than intellection, though intellection is necessitated for the intellecter by an essential necessity. It is therefore evident that this premise is false with respect to human intellect, even if we posit it with respect to intellect in actuality. This

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10850-405: The or in sof is itself infinite, it could not itself directly be the source for the creation of the Four Worlds and seder hishtalshelut or "Chain of Progression." Any direct creations of the Infinite Light would be of infinite number and would not be actual creations at all, as they would remain nullified ( bittul ) to the Infinite Light and would have no independent self-awareness. Only through

11025-415: The 16th Century, taught the cosmic power of each person to affect and rectify the Divine scheme of Creation. In Lurianic Kabbalah, the ultimate Tikkun is dependent on each individual fulfilling their own unique tasks in Creation, through the mitzvot. This affect would occur whether the person was aware of the deeper meanings or not. The great delight the illumination of the ascending feminine waters causes in

11200-420: The Divine chariot ( Merkavah ). These angels "ran and returned". In this explanation, they desired to ascend to God, but returned down to their station, to fulfil their purpose. In daily spiritual life too, man seeks dveikus (cleaving) with God, and then returns with this inspiration to fulfil his or her tasks in the World. Here the human soul is the "ohr", the body the "kli", and this realm presently an exile for

11375-402: The Divine creative light is hidden. In the spiritual Worlds of Creation, it is revealed, but they still lack true "Bittul" (nullification), as the souls and angels in those realms have some self-awareness, albeit totally nullified to God. This Lower Bittul-"Bittul Hayesh" ("Nullification of Ego") is represented by a light of a candle on a sunny day. In the Chain of Four Worlds , the first realm,

11550-432: The Divine essence. This difference overcame the criticism that they were introducing plurality into the pure Monotheism of Judaism. Kabbalistic texts take great care to emphasize this difference and warn against anthropomorphizing the subtle descriptions of Kabbalah in human terms. To avoid such heresies, the historical transmission of Kabbalah was traditionally restricted to direct teaching in close circles. In addition to

11725-716: The Divine light (beginning with the Ohr Ein Sof - the primordial "Infinite Light", and subsequently the ten sefirot emanations) and the Divine Ein Sof or divine source appears only relative to Creation. From God's perspective, Scripture states "For I, the Eternal, I have not changed". From the perspective of God's self-knowledge, the emanations remain completely united and nullified to their source. This answers early Rabbinic criticism of dualism in Kabbalah. The term in Kabbalah and Hasidic philosophy for this nullification

11900-534: The First Cause is God; in the second case, that is the infinity of Creation, it is impossible because, a part the “fantasy of this think without Logical-reason and without research of real study”, we cannot think about infinity of time because eternity is a nature of God and not a quality of material substance: Indeed one commentator strove to prove this proposition by putting the point in the following words: “Anything that will not be realized essentially unless it

12075-474: The First Cause is God; in the second case, that is the infinity of Creation, it is impossible because, a part the “fantasy of this think without Logical-reason and without research of real study”, we cannot think about infinity of time because eternity is a nature of God and not a quality of material substance: Indeed one commentator strove to prove this proposition by putting the point in the following words: “Anything that will not be realized essentially unless it

12250-577: The Four Worlds, links the Ein Sof with our physical realm. Each of the Sephirot is said to consist of a "light" vested in a "vessel" (a kli Hebrew : כלי ; plural: keilim Hebrew : כלים ). Generally speaking, the light is simple and undifferentiated, as it stems originally from the Ohr Ein Sof ("The Light of the Ein Sof"), God's infinite light. It represents Divine revelation in the world. It

12425-624: The Heavenly realms ( Four Worlds ), leads to the reciprocal Divine response of descending blessing and light in the Masculine waters. This gives the inherent metaphysical Kabbalistic structure of the traditional Jewish belief of "Reward and Punishment", incorporated in Maimonides ' Jewish Principles of Faith . The Kabbalistic explanation puts these external categories in an inner scheme of Divine loving-kindness. An example given in Kabbalah of

12600-527: The Holy Torah day and night such that they do not totally return to a state of null and void, God forbid. However, if the world were, God forbid, completely void, even literally for one moment, of involvement and analysis of the Chosen People with the Holy Torah then all the worlds would immediately be destroyed and totally cease to be, God forbid. Notwithstanding, even a single talented Jew alone has

12775-405: The Holy Torah day and night such that they do not totally return to a state of null and void, God forbid. However, if the world were, God forbid, completely void, even literally for one moment, of involvement and analysis of the Chosen People with the Holy Torah then all the worlds would immediately be destroyed and totally cease to be, God forbid. Notwithstanding, even a single talented Jew alone has

12950-548: The Jewish mystical tradition. In the Sephirot , for example, Hasidic thought focuses on the inner motivational soul within each Sephirah, and its parallel in the spiritual psychology of man. A descending light is a Divine emanation "from above". It is metaphorically called "masculine waters" and "an arousal from Above" in Kabbalah, based on the verses in Genesis 1:6-8 about the Upper and Lower Waters: 6 And God said, Let there be

13125-416: The Kabbalah and refers to God’s contraction of himself before the creation of the world, and for the purpose of creating the world. To put it another way, the omnipresent God, who exists beyond time and space before creation, withdraws a part of his infinite presence into himself. With this divine gesture, God restricts himself in zimzum, clearing the empty space that is necessary for creation. The emanation and

13300-543: The Merciful One should save us. The Rambam and Beit Yosef in the above references [also determine the Halacha] of one who did study and review but then stopped doing so and instead engaged in the emptiness of this world, neglecting his studies, as having the same judgment as one who was able to study Torah and did not. Similarly, in [his] judgment, that his actions which were not good distance him, 'and his sin withholds

13475-427: The Merciful One should save us. The Rambam and Beit Yosef in the above references [also determine the Halacha] of one who did study and review but then stopped doing so and instead engaged in the emptiness of this world, neglecting his studies, as having the same judgment as one who was able to study Torah and did not. Similarly, in [his] judgment, that his actions which were not good distance him, 'and his sin withholds

13650-539: The Messianic Age. In higher spiritual Worlds ( Seder hishtalshelus ), the souls and angels sense this, and seek to channel Divine flow down the chain of Worlds. Therefore, Shuv , even though it is an exile for the light to descend into the vessel, is the ultimate purpose of Creation. The terms " Ratzo " and " Shuv " come from the Biblical description of the angels in the vision of Ezekiel (1:4-26), when he beheld

13825-564: The Psalmist attributes to the Lord the cure of a broken heart, in which the parts are severed, though it can not be cured in the ord nary way. This shows His great power in delivering the oppressed from his oppressor, as David says, "The Lord is nigh unto them that are of a broken heart, and saveth such as are of a contrite spirit." The meaning is that just as God cures the broken hearted, who could not recover if left to nature, so He saves those of

14000-457: The Psalmist attributes to the Lord the cure of a broken heart, in which the parts are severed, though it can not be cured in the ord nary way. This shows His great power in delivering the oppressed from his oppressor, as David says, "The Lord is nigh unto them that are of a broken heart, and saveth such as are of a contrite spirit." The meaning is that just as God cures the broken hearted, who could not recover if left to nature, so He saves those of

14175-484: The Sephirot in activating Creation. Only after Genesis recounts its first narrative of Creation, with the beginning of its second account, does it use the higher, essential, Divine name of the Tetragrammaton. Here it combines both names, as both are involved in Creation. Later on, when God speaks to Moses, the name of God used is only the transcendent Tetragrammaton. In the second account of Creation of Genesis 2:4,

14350-545: The Torah, as said in Bereshit : "..in our image and likeness", since the human being reflects in all its parts and in its totality the entire divine wisdom, as the Sefirot state, and he is conscious and knowing of this; then, seen and considered that the human being is a microcosm, Creation is also a projection of his wisdom: the cosmos and microcosm are equivalent in correspondence and in relation to God and his wisdom. Thus God

14525-435: The Torah, as said in Bereshit : "..in our image and likeness", since the human being reflects in all its parts and in its totality the entire divine wisdom, as the Sefirot state, and he is conscious and knowing of this; then, seen and considered that the human being is a microcosm, Creation is also a projection of his wisdom: the cosmos and microcosm are equivalent in correspondence and in relation to God and his wisdom. Thus God

14700-573: The Tzaddik receives from their illumination and blessing on the yartzheit. In the Kabbalistic scheme, this "arousal from below" elicited the "arousal of God from above" to descend "masculine waters" by the descent of the souls on this date, later on, of the Baal Shem Tov and Schneur Zalman of Liadi. Kabbalah finds an allusion to the deeper aspects of this structure, including the essence of the different spiritual teachings of these three figures, in

14875-413: The World of Atzilus , is not yet considered a Creation, but rather an emanation of supernal Divinity. It is characterised by the higher Nullification of Essence. The three lower realms of Beriah , Yetzirah and Asiyah are considered created realms as they only possess different levels of the lower Nullification of Ego. This explanation of the spiritual meanings of the different Hebrew names of God of

15050-642: The Worlds. If the light of the Tetragrammaton were to create the Worlds, they would not exist as creations with independent self-awareness. The immense revelation of the Divine would nullify them in their source, as the light of the sun inside the sun itself. In the second section of the Tanya by Schneur Zalman of Liadi , the Hasidic Panentheism of the Baal Shem Tov , the founder of Hasidism,

15225-529: The Worlds. Similarly, as the Zohar states that God is totally united with his Torah , the Torah is inherently transcendent in all Worlds, and each World studies it according to their mystical level of perception. The other light, called Mimalei Kol Olmin ("Filling All Worlds") is the Divine light of immanence , rooted in the Kav (first "Ray" of light) after the Tzimtzum in Lurianic Kabbalah. This

15400-444: The ability to cause the establishment and continuation of all the worlds and the Creation in its entirety by his involvement with and analysis of the Holy Torah for its sake, as per Chazal: Whoever is involved with Torah for its sake. ... R. Yochanan says he even protects the entire world There are only seven thought, no-more. These are the seven days of creation.  In each day there is evening and morning: “Erev” (evening) comes from

15575-444: The ability to cause the establishment and continuation of all the worlds and the Creation in its entirety by his involvement with and analysis of the Holy Torah for its sake, as per Chazal: Whoever is involved with Torah for its sake. ... R. Yochanan says he even protects the entire world There are only seven thought, no-more. These are the seven days of creation.  In each day there is evening and morning: “Erev” (evening) comes from

15750-509: The ability to create ex nihilo can only come from the Ein Sof, which is referred to by the Tetragrammaton. Nonetheless, the light to create existence must be constricted through the name Elohim. This process is referred to in this second account of Creation. Sovev means "surrounding" and Mimalei means "filling". The geometric associations of these adjectives are metaphorical. Kabbalah describes two types of light that emanate in Creation. One, called "Sovev Kol Olmin" ("Surrounding All Worlds"),

15925-403: The activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source". The tzimtzum produced the required "vacated space" ( חלל פנוי ‎ ḥəlāl pānuy "empty space", חלל ‎ ḥālāl "space"), devoid of direct awareness of God's presence. The Vilna Gaon held that tzimtzum was not literal, however, the "upper unity",

16100-403: The activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source". The tzimtzum produced the required "vacated space" ( חלל פנוי ‎ ḥəlāl pānuy "empty space", חלל ‎ ḥālāl "space"), devoid of direct awareness of God's presence. The Vilna Gaon held that tzimtzum was not literal, however, the "upper unity",

16275-418: The anterior eternity of the universe, by something infinite. Although in this case the realization was accidental, nevertheless, our conceding the possibility in the case of the accidental while maintaining its impossibility in the case of the essential requires justification. But even if we concede this distinction in the matter of priority in time, there are no grounds for it in the matter of causal priority, in

16450-418: The anterior eternity of the universe, by something infinite. Although in this case the realization was accidental, nevertheless, our conceding the possibility in the case of the accidental while maintaining its impossibility in the case of the essential requires justification. But even if we concede this distinction in the matter of priority in time, there are no grounds for it in the matter of causal priority, in

16625-420: The ascent of "feminine waters", is the spiritual illumination created by each person through meritorious ethical or ritual mitzvot (Jewish observances). While Kabbalah offered radical theosophical cosmic explanations of Judaism , it remained inherently conservative. The metaphysical doctrines of Kabbalah support and deepen normative Jewish observance. Kabbalah, especially the new teachings of Isaac Luria in

16800-454: The bond of life with YHVH his God,'438 'going from bad to worse',439 God forbid. Woe for that shame! Similarly, Chazal determined his fate, 'that his hope is decreed as lost'440 forever, God forbid, that he also 'will everlastingly not see light'441 that he will not 'live again forever'442 at the end of days when 'those sleeping in the dust of the ground will awaken for everlasting life'… The Chazal taught that all Jews must say: "All universe

16975-454: The bond of life with YHVH his God,'438 'going from bad to worse',439 God forbid. Woe for that shame! Similarly, Chazal determined his fate, 'that his hope is decreed as lost'440 forever, God forbid, that he also 'will everlastingly not see light'441 that he will not 'live again forever'442 at the end of days when 'those sleeping in the dust of the ground will awaken for everlasting life'… The Chazal taught that all Jews must say: "All universe

17150-413: The case in which they are contemporaneous. For since this [viz. the possibility of realization] holds for things that are contemporaneous, by what necessity is it impossible for each one to be the cause of another, while it is possible for them all to be effects [of a single cause], once we recognize the possibility that they can be infinite simultaneously? Hasdai Crescas in "Or Hashem" explains that over

17325-413: The case in which they are contemporaneous. For since this [viz. the possibility of realization] holds for things that are contemporaneous, by what necessity is it impossible for each one to be the cause of another, while it is possible for them all to be effects [of a single cause], once we recognize the possibility that they can be infinite simultaneously? Hasdai Crescas in "Or Hashem" explains that over

17500-405: The contrary, someone who would study Torah but loose himself in the vanity of the world is like a person without a soul, i.e. without true faith: Similarly, R. Chaim Vital also describes431 this sin as excluding one from the World to Come, 'weaving it in the same weave'432 there, equating it with the cases that Chazal state for whom " Gehinom will end but for them it will not come to an end!,"433

17675-405: The contrary, someone who would study Torah but loose himself in the vanity of the world is like a person without a soul, i.e. without true faith: Similarly, R. Chaim Vital also describes431 this sin as excluding one from the World to Come, 'weaving it in the same weave'432 there, equating it with the cases that Chazal state for whom " Gehinom will end but for them it will not come to an end!,"433

17850-437: The cosmology of Kabbalah with the practice of Jewish ethics, and makes ethics and traditional Jewish religious observance the means by which God allows humans to complete and perfect the material world through living the precepts of a traditional Jewish life. Thus, in contrast to earlier, Medieval Kabbalah, this made the first creative act a concealment/divine exile rather than unfolding revelation. This dynamic crisis-catharsis in

18025-437: The cosmology of Kabbalah with the practice of Jewish ethics, and makes ethics and traditional Jewish religious observance the means by which God allows humans to complete and perfect the material world through living the precepts of a traditional Jewish life. Thus, in contrast to earlier, Medieval Kabbalah, this made the first creative act a concealment/divine exile rather than unfolding revelation. This dynamic crisis-catharsis in

18200-522: The created universe. The Divine life-force which brings all creatures into existence must constantly be present within them ... were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation. God gives their force to all creatures and this force gives them their limits, so that material substance could be finite and with nature for Original providence. Nachman of Breslav discusses this inherent paradox as follows: Only in

18375-437: The creation of the world are then able to occur in the center of God following this act of zimzum. In this process, God limits his omnipotence, so that a finite world can exist within finite contours. Without zimzum, there would be no creation. For this reason, zimzum is a key concept in Jewish thought. Because the tzimtzum results in the space in which the spiritual and physical worlds and, ultimately, free will , can exist, God

18550-612: The descending chain of Worlds are called the Second Tzimtzum. Luria taught that the First Tzimtzum was the Creation in the Zohar . As Lurianic Kabbalah became universally accepted, the term "tzimtzum" now refers to this. In this radical concept of Luria, at the beginning of Creation, the Divine "withdrew" (a complete tzimtzum) from a halal ("Vacated space") to allow Creation to take place. The interpretation of this forms

18725-471: The divine ohr (Light) from realm to realm in creation are also referred to in the plural as secondary tzimtzumim . However, these subsequent concealments are found in medieval Kabbalah. The new doctrine of Luria advanced the notion of the primordial withdrawal or dilug (radical "leap") to reconcile the causal creative chain from the Godhead with finite existence. A commonly held understanding in Kabbalah

18900-544: The divine " Maaseh Breishit " concerns only mercy: affirming that rigor is the only initial measure is certainly error; the presence of the kings who ruled could not have been present before the world of Creation as described in the Hebrew Bible and its commentaries. It is therefore a methodological contradiction unconsciously "ignoring" the presence of the Hyle and with an obvious tendency to "mythologize" numerous figures of

19075-433: The divine " Maaseh Breishit " concerns only mercy: affirming that rigor is the only initial measure is certainly error; the presence of the kings who ruled could not have been present before the world of Creation as described in the Hebrew Bible and its commentaries. It is therefore a methodological contradiction unconsciously "ignoring" the presence of the Hyle and with an obvious tendency to "mythologize" numerous figures of

19250-490: The divine flow is repeated throughout the Lurianic scheme. In Chabad , the concept of tzimtzum is not meant to be interpreted literally but rather to refer to how God impresses his presence upon the consciousness of finite reality. Tzimtzum is not only seen as being a natural process but is also seen as a doctrine that every person is able, and indeed required, to understand and meditate upon. “The greatest knowledge

19425-434: The divine flow is repeated throughout the Lurianic scheme. In Chabad , the concept of tzimtzum is not meant to be interpreted literally but rather to refer to how God impresses his presence upon the consciousness of finite reality. Tzimtzum is not only seen as being a natural process but is also seen as a doctrine that every person is able, and indeed required, to understand and meditate upon. “The greatest knowledge

19600-523: The dynamics of "masculine" and "feminine" waters, is found in the yartzheit (date of passing) and birthdays of three central figures in the Jewish mystical tradition. Judah Loew ben Bezalel (the Maharal) died on the 18th day (18 means "Chai"-"life" in Gematria ) of the Hebrew month of Elul in the year 1609 (17 September). The 18th of Elul, 12 days before Rosh Hashanah , is a central mystical date in

19775-410: The essential nature to give Divine blessing in an unlimited way, without considering whether the vessels of the Creation are worthy. Hesed is counterbalanced by Gevurah (Judgement), that measures and withholds the blessing according to the worth and capacity of the vessel. More commonly, the descent of direct light is in response to the ascent from below of reflected light. This "arousal from below",

19950-502: The fact that the universe is only illusory, and that tzimtzum was only figurative, was not perceptible, or even really understandable, to those not fully initiated in the mysteries of Kabbalah. Others say that Vilna Gaon held the literal view of the tzimtzum. Shlomo Elyashiv articulates this view clearly (and claims that not only is it the opinion of the Vilna Gaon, but also is the straightforward and simple reading of Luria and

20125-443: The fact that the universe is only illusory, and that tzimtzum was only figurative, was not perceptible, or even really understandable, to those not fully initiated in the mysteries of Kabbalah. Others say that Vilna Gaon held the literal view of the tzimtzum. Shlomo Elyashiv articulates this view clearly (and claims that not only is it the opinion of the Vilna Gaon, but also is the straightforward and simple reading of Luria and

20300-403: The first step in the process by which God began the process of creation by withdrawing his own essence from an area, creating an area in which creation could begin and where he could exist as reshimu (residue) in all empty spaces in the world. Shevirat HaKelim describes how, after the tzimtzum , God created the vessels (HaKelim) in the empty space, and how when God began to pour his Light into

20475-403: The first step in the process by which God began the process of creation by withdrawing his own essence from an area, creating an area in which creation could begin and where he could exist as reshimu (residue) in all empty spaces in the world. Shevirat HaKelim describes how, after the tzimtzum , God created the vessels (HaKelim) in the empty space, and how when God began to pour his Light into

20650-416: The founder of Habad intellectual expression of Hasidism, Schneur Zalman of Liadi , was born on the 18th day of Elul in 1745 (September 4). Kabbalah teaches that the yarthzeit of a Tzaddik (righteous person) causes the spiritual revelation and ascent of their life's spiritual service, the ascent of the "feminine waters" the Tzaddik illuminated. Anyone who attaches themselves to the teachings and influence of

20825-552: The future will it be possible to understand the Tzimtzum that brought the "Empty Space" into being, for we have to say of it two contradictory things ... [1] the Empty Space came about through the Tzimtzum , where, as it were, He 'limited' His Godliness and contracted it from there, and it is as though in that place there is no Godliness ... [2] the absolute truth is that Godliness must nevertheless be present there, for certainly nothing can exist without His giving it life. So God

21000-492: The future will it be possible to understand the Tzimtzum that brought the "Empty Space" into being, for we have to say of it two contradictory things ... [1] the Empty Space came about through the Tzimtzum , where, as it were, He 'limited' His Godliness and contracted it from there, and it is as though in that place there is no Godliness ... [2] the absolute truth is that Godliness must nevertheless be present there, for certainly nothing can exist without His giving it life. So God

21175-428: The good from him'434 as he was able to involve himself with and engage in Torah study, and 'out of intentional sin'435 and 'contempt of the soul'436 chose 'and took a bad purchase for himself,'437 others, and all the worlds despising the everlasting life of the Holy Torah – the life and light of all the worlds – through which he was attached, so to speak, with God, Who gives life to all but stretched out his hand to destroy

21350-428: The good from him'434 as he was able to involve himself with and engage in Torah study, and 'out of intentional sin'435 and 'contempt of the soul'436 chose 'and took a bad purchase for himself,'437 others, and all the worlds despising the everlasting life of the Holy Torah – the life and light of all the worlds – through which he was attached, so to speak, with God, Who gives life to all but stretched out his hand to destroy

21525-468: The highest Sephirah ( Keter -"Crown"-the supernal Will of the plan in that World) of the next, lower World. Within each World too, the spiritual chain descends down the 10 Sephirot, with the illumination of one giving birth to the next, lower Sephirah. The " Ohr " ("Light") stems from the " Ma'ohr " ("Luminary"), the source of the light. Traditionally, the Mashal (parable) given to explain this relationship,

21700-422: The intellect be composed of various intelligibles. If they are substances, it would be composed of many substances. All of this, however, is absurd in the extreme Then, those who out of their poor choice are totally uninvolved with Torah 'descend to the abyss while alive'450 'and have driven themselves away from attaching to the heritage of the servants of God'451 who cleave to God and His Torah and 'are cut off from

21875-422: The intellect be composed of various intelligibles. If they are substances, it would be composed of many substances. All of this, however, is absurd in the extreme Then, those who out of their poor choice are totally uninvolved with Torah 'descend to the abyss while alive'450 'and have driven themselves away from attaching to the heritage of the servants of God'451 who cleave to God and His Torah and 'are cut off from

22050-515: The kingdom on earth. Indeed, the changes of the Tzimtzum are not directly linked only to the kings described as different Kelipot but to the entire Creation: they therefore represent the partial or total possibility of the Tikkun . Thus the Kelipot are metaphorically valid as the corrupt origin of good, that is to say with "the mixture of good and evil", but originally the only "substrate" useful for

22225-408: The kingdom on earth. Indeed, the changes of the Tzimtzum are not directly linked only to the kings described as different Kelipot but to the entire Creation: they therefore represent the partial or total possibility of the Tikkun . Thus the Kelipot are metaphorically valid as the corrupt origin of good, that is to say with "the mixture of good and evil", but originally the only "substrate" useful for

22400-399: The land of Israel.(Genesis 36:31-39; 1 Chronicles 1:43-51) Of the first seven of these kings, the Torah states that they ruled and they died, while of the eighth, "Hadar", it only records that he ruled, not mentioning his death. Since Edom symbolizes the unrectified existence of evil, the first seven kings are understood to refer to the primordial, unrectified version of Creation described here,

22575-399: The land of Israel.(Genesis 36:31-39; 1 Chronicles 1:43-51) Of the first seven of these kings, the Torah states that they ruled and they died, while of the eighth, "Hadar", it only records that he ruled, not mentioning his death. Since Edom symbolizes the unrectified existence of evil, the first seven kings are understood to refer to the primordial, unrectified version of Creation described here,

22750-405: The land of life,'452 God forbid [this is] at the very least in this world, if not also in all of the worlds, whose holiness and light have also been diminished and lowered as a result of these sins for which they are culpable with their lives and 'almost turn their feet'453 to destruction, God forbid, as per Chazal: All the while that people disassociate themselves with the Torah, God seeks to destroy

22925-405: The land of life,'452 God forbid [this is] at the very least in this world, if not also in all of the worlds, whose holiness and light have also been diminished and lowered as a result of these sins for which they are culpable with their lives and 'almost turn their feet'453 to destruction, God forbid, as per Chazal: All the while that people disassociate themselves with the Torah, God seeks to destroy

23100-407: The language of Jewish-Hassidic philosophy, as a platform for using language as a tool for bringing internal peace and peace between ourselves and others. The psychodrama practitioners who attended the training report that their ability to work with people in grief was significantly enhanced It is written in the Torah that there were eight kings who ruled the land of Edom before there was a king in

23275-407: The language of Jewish-Hassidic philosophy, as a platform for using language as a tool for bringing internal peace and peace between ourselves and others. The psychodrama practitioners who attended the training report that their ability to work with people in grief was significantly enhanced It is written in the Torah that there were eight kings who ruled the land of Edom before there was a king in

23450-414: The light encompasses" ( sovev - "surrounds") that level of "immanent" ( mimalei" -"filled") creation. Each of the Sephirot comprises both an encompassing light vested in its immanent vessel. Each World similarly incorporates its own relative level of Divine transcendence , illuminating its own level of Divine immanence . The ten sefirot describe the emanations or attributes of God in Kabbalah. The Ein Sof

23625-481: The limitations of the central metaphor of "light" are the physical inability of the luminary to withhold its radiance, the fulfilment of purpose the light gives the luminary, and the categorical differentiation between the source and its light. For God, the Creation metaphorically "arose in the Divine Will" and was not impelled. The emanation of Creation fills no lack in the perfection of God. The distinction between

23800-498: The limits of world of finitude of shape it can be said that God is living forever with eternal attribute of Infinite, i.e. His essence over time and space: If an infinite body existed, it would move either circularly or rectilinearly. If circularly, it would have to have a center, because what is circular is that which circles around a center. But if it has a center, it also has extremities. But an infinite thing has no extremities. Hence it cannot move circularly. The remaining possibility

23975-498: The limits of world of finitude of shape it can be said that God is living forever with eternal attribute of Infinite, i.e. His essence over time and space: If an infinite body existed, it would move either circularly or rectilinearly. If circularly, it would have to have a center, because what is circular is that which circles around a center. But if it has a center, it also has extremities. But an infinite thing has no extremities. Hence it cannot move circularly. The remaining possibility

24150-524: The notion of the primordial withdrawal or dilug (radical "leap") to reconcile the causal creative chain from the Godhead with finite existence. A commonly held understanding in Kabbalah is that the concept of tzimtzum contains a built-in paradox , requiring that God be simultaneously transcendent and immanent . Viz.: On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Existence thus requires God's transcendence, as above. On

24325-533: The orb of the sun itself. This is called the "Upper Divine Unity". The "Lower Divine Unity" describes the Unity of God from the illusory self independent perspective of the Creations. From this perspective, Creation does exist, but is continuously dependent on receiving its Divine lifeforce that constantly brings it into being from nothing. In our World, this constant, total dependence for the existence of everything on

24500-614: The other 9 with him.  “Here is Yitzchak who produces reverence for God; here is Eisav who produces murder.” And when one thinks in negative fear, God-forbid one gives life to Eisav and the 9 with him. If one thinks in negative-love, one should think, “What have I done to take a part of the universe of thought, and place it into the garbage!?!” And in this way a person humbles oneself – and he brings this thought to nothingness Tzimtzum The tzimtzum or tsimtsum ( Hebrew : צמצום , romanized :  ṣimṣum , lit.   'contraction/constriction/condensation')

24675-612: The other hand, God continuously maintains the existence of, and is thus not absent from, the created universe. The Divine life-force which brings all creatures into existence must constantly be present within them ... were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation. God gives their force to all creatures and this force gives them their limits, so that material substance could be finite and with nature for Original providence. Nachman of Breslav discusses this inherent paradox as follows: Only in

24850-581: The palace of the King – diminishing, darkening, and extinguishing the bestowal of light in the worlds and also of his own soul. Why should he have true life? as he prevented himself from seeing the light of everlasting life and he cannot tolerate the greatness of the intensity of the Supernal Light as he has not experienced it while being in this world and he is exiled and automatically cut off from Eden , God's Garden preventing himself from 'being bound with

25025-466: The palace of the King – diminishing, darkening, and extinguishing the bestowal of light in the worlds and also of his own soul. Why should he have true life? as he prevented himself from seeing the light of everlasting life and he cannot tolerate the greatness of the intensity of the Supernal Light as he has not experienced it while being in this world and he is exiled and automatically cut off from Eden , God's Garden preventing himself from 'being bound with

25200-535: The parallel notions of Makif ("Outer") and Pnimi ("Inner"), taught in Hasidic philosophy . In the words of the Alter Rebbe : ... Ohr Pnimi is that which enters and abides in the vessel, in an aspect of yosher and descent from above to below, ChaBa"D, ChaGa"S, NaHi"Y. And the aspect of Ohr Makif is that which is unable to enter into the vessel at all because of the greatness of its light, and remains above

25375-485: The personal preparations of teshuvah (return to God) for the upcoming "Days of Awe". A central component of the teachings of the Maharal was the concept of Divine paradox, above intellect. This prepared the way for the Hasidic movement , that sought the inner expression in Hasidic philosophy of the Kabbalistic tradition. The founder of Hasidism, Israel Baal Shem Tov was born on the 18th of Elul in 1698 (August 27), and

25550-496: The physical into spirituality, through dveikus cleaving to God. Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them. Only a higher source rooted in the Divine essence , beyond infinite-finite duality, could unite the infinite encompassing light of Sovev within the limited invested light of Mimalei . These terms are equivalent to

25725-446: The place cannot be infinite since it is bounded, for it was shown with respect to it that it is an encompassing limit This "material-World" is "inside God", with earth and universe: God is infinite but the World and Universe are finites, so the centre of God is not possible, because of His Infinite-essence; God is infinite with the World with nature, humankind, animals, etc. "Inside-Him".Chokhmah, Binah and Daat are like onion skins because

25900-446: The place cannot be infinite since it is bounded, for it was shown with respect to it that it is an encompassing limit This "material-World" is "inside God", with earth and universe: God is infinite but the World and Universe are finites, so the centre of God is not possible, because of His Infinite-essence; God is infinite with the World with nature, humankind, animals, etc. "Inside-Him".Chokhmah, Binah and Daat are like onion skins because

26075-482: The process. In the first, a black circle is broken only by one thin, vertical, straight line that descends from the surrounding white into the centre of the black circle from the top. Here the surrounding white represents the Ein Sof , the black circle represents the Chalal vacated "space", and the thin white line represents the "thin" illumination of the Kav , derived from the Ohr Ein Sof , but able to illuminate into

26250-474: The restrictions of the sefirot and the descending Chain of Progression could the Worlds unfold. In the descending chain of Worlds from the Infinite to our finite realm, the creative flow of divine light encapsulated in the sefirot undergoes countless restrictions, diminution, and veilings to hide divinity progressively. In Kabbalah, these are called tzimtzum . After Isaac Luria , this innumerable tzimtzumim of

26425-454: The seven emotional sefirot, but there is no plurality in the Divine essence. Ohr is contrasted with ma'or "luminary" and kli , the spiritual vessel for the light. As a metaphor, it also has its limitations. Divinity can only be understood from analogous comparisons to the spatial and temporal phenomena we understand. Once these images are grasped, Kabbalah stresses the need to attempt to transcend them by understanding their deficiencies. Among

26600-410: The soul. The dynamics of Ratzo and Shuv are felt by the angels and man, but also apply to any spiritual emanation. The "Seder Histalshelus" describes the continuous descending chain from the Infinite to our finite World. In each World, the 10 Sephirot shine. Each World unfolds from the previous, with the lowest Sephirah ( Malchut -"Kingship"-fulfilment of the plan in reality) of one World, becoming

26775-467: The subject of discussion about theological thinking: the Hester Panim or "concealed face (of God)" is a part of modern exegesis. Tzimtzum is a process before Creation, but during history, the same structure is present. This is comparable to someone walking down in the deep darkness of night. He was afraid of thorns and wells, of wild beasts and bandits; not knowing where he was walking on. Finding

26950-407: The subject of discussion about theological thinking: the Hester Panim or "concealed face (of God)" is a part of modern exegesis. Tzimtzum is a process before Creation, but during history, the same structure is present. This is comparable to someone walking down in the deep darkness of night. He was afraid of thorns and wells, of wild beasts and bandits; not knowing where he was walking on. Finding

27125-426: The sun itself. The light that we see from the sun has already been limited in its quality and therefore lacks the " Bittul " ("nullification") of the true Ohr to its origin. Rather, this Ohr , being that it has been limited by the Nartik , is called Ohr HaNartik (the light of the sheath), for although it does not actually come from the Nartik , since the Nartik limited it in such a way that it no longer possesses

27300-479: The ten sefirot, Kabbalah also describes a more primordial light that shines directly from the Ein Sof. This light, the origin of all Creation and all lower lights, is called the or ein sof or "Light of the Infinite." Kabbalistic and Hasidic masters ask how there could be a revelation of the Infinite Light before Creation if there were no beings to behold it. The Infinite Light is a form of divine self-knowledge, and through God knowing Himself, He created everything. As

27475-609: The truth of the entire Torah. However, the Gaon and Elyashiv held that tzimtzum only took place in God's will ( Ratzon ), but that it is impossible to say anything at all about God himself ( Atzmus ). Thus, they did not actually believe in a literal tzimtzum in God's essence. Luria's Etz Chaim itself, however, in the First Shaar, is ambivalent: in one place it speaks of a literal tzimtzum in God's essence and self, then it changes

27650-449: The truth of the entire Torah. However, the Gaon and Elyashiv held that tzimtzum only took place in God's will ( Ratzon ), but that it is impossible to say anything at all about God himself ( Atzmus ). Thus, they did not actually believe in a literal tzimtzum in God's essence. Luria's Etz Chaim itself, however, in the First Shaar, is ambivalent: in one place it speaks of a literal tzimtzum in God's essence and self, then it changes

27825-438: The ultimate supernatural will. The purpose of Creation was not for the sake of the higher spiritual Worlds. In relation to the infinite Ein Sof , their great revelations of Divinity are a concealment, and have no comparison. Instead, the ultimate purpose of Creation in Kabbalah is for the sake of the lowest World, our physical realm. The Divine Will was to have a dwelling place in this World, made by man, which will be achieved in

28000-406: The vacuum and resultant Creation. Various approaches exist as to how the paradox may be resolved, and as to the nature of tzimtzum itself. The Hebrew word zimzum can mean “contraction,” “retraction,” “demarcation,” “restraint,” and “concentration.” The term zimzum originates in the Kabbalah and refers to God’s contraction of himself before the creation of the world, and for the purpose of creating

28175-477: The vessel, in an aspect of makif . And it is also the aspect of igul , as it surrounds the head and the feet as one (and this is the aspect of direct makif that never enters the vessel). Hasidism relates the esoteric spiritual structures of Kabbalah to their inner dimensions in the consciousness and perception of man. This is found in the Hasidic idea of dveikus (mystical fervour). It seeks an inner response to

28350-429: The vessels they were not strong enough to hold the power of God's Light and shattered (Shevirat). The third step, Tikkun, is the process of gathering together, and raising, the sparks of God's Light that were carried down with the shards of the shattered vessels. Since tzimtzum is connected to the concept of exile , and Tikkun is connected to the need to repair the problems of the world of human existence, Luria unites

28525-429: The vessels they were not strong enough to hold the power of God's Light and shattered (Shevirat). The third step, Tikkun, is the process of gathering together, and raising, the sparks of God's Light that were carried down with the shards of the shattered vessels. Since tzimtzum is connected to the concept of exile , and Tikkun is connected to the need to repair the problems of the world of human existence, Luria unites

28700-417: The word Taruvois / mixing – that one mixes in foreign concepts – and “Boker” (morning) comes from the word “to visit…” that one visits God. And these are the seven – the love for God, the love for sins. The fear of God, and negative fear, such as hate. “Boasting,” namely that one praises God, and negative boasting, that one praises oneself. The same follows to winning, acknowledging, and bonding and each one

28875-417: The word Taruvois / mixing – that one mixes in foreign concepts – and “Boker” (morning) comes from the word “to visit…” that one visits God. And these are the seven – the love for God, the love for sins. The fear of God, and negative fear, such as hate. “Boasting,” namely that one praises God, and negative boasting, that one praises oneself. The same follows to winning, acknowledging, and bonding and each one

29050-652: The world of " Tohu " Attributing to the Arizal the theory of the kings who ruled the Land of Israel at the primordial origin of Creation is a common error in both Israelite and non-Israelite university, for example in Italy as well; the Arizal refers to the kings, among whom it seems that only one of them remains, although on the side of rigor, precisely to define the consequences of the "other side" on Creation and therefore also on

29225-444: The world of " Tohu " Attributing to the Arizal the theory of the kings who ruled the Land of Israel at the primordial origin of Creation is a common error in both Israelite and non-Israelite university, for example in Italy as well; the Arizal refers to the kings, among whom it seems that only one of them remains, although on the side of rigor, precisely to define the consequences of the "other side" on Creation and therefore also on

29400-673: The world serves as a model for human behavior and interaction. The tzimtzum model promotes a unique community-centric approach which contrasts starkly with the language of Western psychology. HaKolKoreh is the first organization established exclusively according to the Rotenberg Institute ethos. Using psychodrama as a platform for change, HaKolKoreh offers a year- long study course to educators and therapists, with an emphasis on Jewish texts and Jewish approaches that enhance established psychotherapeutic theories. HakolKoreh uses psychodrama and theatrical psychotherapy intertwined with

29575-602: The world serves as a model for human behavior and interaction. The tzimtzum model promotes a unique community-centric approach which contrasts starkly with the language of Western psychology. HaKolKoreh is the first organization established exclusively according to the Rotenberg Institute ethos. Using psychodrama as a platform for change, HaKolKoreh offers a year- long study course to educators and therapists, with an emphasis on Jewish texts and Jewish approaches that enhance established psychotherapeutic theories. HakolKoreh uses psychodrama and theatrical psychotherapy intertwined with

29750-447: The world. To put it another way, the omnipresent God, who exists beyond time and space before creation, withdraws a part of his infinite presence into himself. With this divine gesture, God restricts himself in zimzum, clearing the empty space that is necessary for creation. The emanation and the creation of the world are then able to occur in the center of God following this act of zimzum. In this process, God limits his omnipotence, so that

29925-515: The world.454 "for the pillars of the world are God's and upon them He set the world" – pillars refers to Torah Sages. ... Every day Angels of Destruction are sent by God to totally destroy the world and if it weren't for the prayer and study halls where Torah Sages sit and involve themselves with words of Torah, they would immediately destroy the entire world.455 Refer there. With all this, [the worlds] are still able to exist through [the efforts of] 'the survivors who God calls'456 who involve themselves in

30100-515: The world.454 "for the pillars of the world are God's and upon them He set the world" – pillars refers to Torah Sages. ... Every day Angels of Destruction are sent by God to totally destroy the world and if it weren't for the prayer and study halls where Torah Sages sit and involve themselves with words of Torah, they would immediately destroy the entire world.455 Refer there. With all this, [the worlds] are still able to exist through [the efforts of] 'the survivors who God calls'456 who involve themselves in

30275-640: Was a light that was adapted to the perspective of the subsequent creations on their terms. It could relate to finite creation ( Divine immanence ), rather than the infinite Primordial light (the ultimate Divine transcendence ). Interpretations of this in Kabbalah and Hasidic philosophy , are careful to avoid literal, spatial, geometric understandings of the Vacated Space and the Kav , as such dimensional understandings relate only to our physical world. Nonetheless, circular diagram representations of this, strictly metaphorical, are used in Kabbalah to represent

30450-475: Was there"; in other words the Midrash explains that before the Creation "God played with the Torah", his wisdom was therefore his only delight. Maimonide also explains that God is the same entity together with his wisdom, he also states that "the knower, knowledge and the known" refer to the "same thing". This means that God knows about himself, that is, His knowledge of himself is precisely His wisdom, that is,

30625-421: Was there"; in other words the Midrash explains that before the Creation "God played with the Torah", his wisdom was therefore his only delight. Maimonide also explains that God is the same entity together with his wisdom, he also states that "the knower, knowledge and the known" refer to the "same thing". This means that God knows about himself, that is, His knowledge of himself is precisely His wisdom, that is,

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