“Before all creation, the Infinite Light filled everything. There was No place empty.”
— Isaac Luria (Etz Ḥayim)

1) historical Context and corpus

Safed (Tzfat), ca. 1570-1572. Isaac Luria (1534-1572) reorders the kabbalistic tradition post-zohárica with a cosmology new that will mark all of the mystical judaism later. His legacy reaches almost exclusively by Ḥayyim Vitalwho declares his principal interpreter after the death of the Ari and organizes the teachings in the Etz Ḥayim (Tree of Life) and in the Shemona She'arim (Eight Doors)—the frame doctrinal school luriánica.

2) Architecture metaphysics: from Ein Sof to the worlds

The theory luriánica introduces a dynamic cosmogonic three times:
(a) Tzimtzum (contraction/withdrawal of the Infinite), (b) Shevirat ha-kelim (breaking of the vessels) and (c) Tikkún (repair). This explains how an infinite God (Ein Sof) “it place” to the finite, how to collapse occurs an ontological that scattered sparks of light, and why human history is called to restore order. It is the triptych, which defines the Cabal luriánica.

Tzimtzum, Rešimú and Kav. Luria described the retraction of the Ein Sof that leaves a “residue” (rešimú), and a “thunderbolt” (kav) of light that returns to the “hole” to start the emanation. This precision (rešimú/kav) is distinctive of the system luriánico.

Olamot (worlds) and Adam Kadmon. The emanation progresses in Adam Kadmon and Four Worlds: Atzilut, Beriá, Yetzirá, Asiyá, with grades decreasing of divinity and growing suppression. This chaining organize all of the ontology and the liturgy kabbalistic later.

“God contracted to make room for the world.”
— Formulation of the doctrine of the Tzimtzum as Ḥayyim Vital

3) Shevirá and the problem of evil

The Shevirat ha-kelim tells the inability of certain “vessels” to contain the light that flows, causing it to rupture, and the fall of nitzotzot (divine sparks) in the areas of “shells” (kelipot). The evil is understood as disorder and exile of the lightnot as an autonomous entity. The history and religious practice target collect and raise those sparks.

4) Tikkún: the economics of the repair

Tikkún is the plan teúrgico for the re-harmony: via mitzvot, kavanot (intentions contemplative), yijudim (unifications of names), prayer and ethics, the human cooperates with the reintegration of the scattered light. In Luria, the tikkún is primarily metaphysical-cosmic (restoration of worlds) with effects and ethical community.

5) Sefirot, Partzufim and dynamic psycho-teúrgica

Luria rereads the ten sefirot as configurations of faces (partzufim) with parental relationships, and maturity (ibur, yeniká, mojín): Arij Anpín (Will/Macroprosopo), Abba (Jojmá), Imma (Biná), Ze'go Anpín (six midot) and Nukvá/Malkhut (Shechinah). This “skit” explains flows of divine consciousness and cycles of the liturgical.

“The Infinite is hidden, but never absent.”
— Interpretation chassidic of Tzimtzum

6) Practice luriánica

• Kavanot and yijudim: formulas of intent for prayer and mitzvot, many set by Vital Etz Ḥayim and Pri Etz Ḥayim.
• Calendar and rites: strong emphasis on Shabbat and in the union Ze'go–Nukvá as a paradigm of repair.
• Ethics of language and the act: every word/gesture affects light circuits.
  (For the text basis of these practices, see the edition, and descriptions of the Etz Ḥayim.)

7) Discussions classics: do literalness of tzimtzum?

From the SEVENTEENTH century there is dispute about whether the tzimtzum is a literal (emptying the “real” presence) or non-literal (concealment/contraction in the mode of manifestation without the absence of God). Readings mitnagdí/philosophical warn that a literalism would mean “a place without God”, something theologically problematic; current jasídicas (e.g., Chabad) understand it as hester (hide) no change in the divine essence.

8) Anthropology and reincarnation

The soul participates in the cosmic drama: gilgul (transmigration), ibur (impregnation) and tikkun ha-nefesh articulate the spiritual biography with the repair of sparks linked to each person and community, one of the contributions most influential of the system. (Treaty on Etz Ḥayim and the school vitaliana.)

“The universe was not created once, but that is created in every moment.”
— Inspired by the dynamic interpretation of the process of emanation continues

9) historical Influences

• Jasidismo (s. XVIII): inherits the dynamics of partzufim, the centrality of tikkún and devekut (adhesion) but reinterprets devocionalmente, popularizing reasons luriánicos. The academic literature discusses how much and how (Scholem vs. Idel; synthesis more nuanced in recent studies).
• Messianic (Sabatianismo, s. XVII): Scholem suggested a connection strong between Lurianismo diffuse and climate messianic; later research attenuate the effective dissemination of texts luriánicos previous to 1665 and relativize that link.

10) The “Tree of Life” as a map

In Luria, Etz Ḥayim because it is not just the diagram sefirotico medieval: it is the complete architecture of the process—from Ein Sof → Tzimtzum → Rešimú/Kav → Adam Kadmon → Worlds → Shevirá → Tikkún—and a navigation manual liturgical to insert the human life in the process. It is the overall framework ontology, theology, practice, and soteriology luriánicas.

“The Tree of Life is not in heaven, but within the soul that understands.”

Glossary essential

• Ein Sof: the Infinity, without attributes.
• Tzimtzum: contraction/concealment first, which enables the finite.
• Rešimú / Kav: waste and the ray of light which are the basis of emanation.
• Adam Kadmon: first “man” archetype/primary structure.
• Shevirat ha-kelim: shattering of the vessels; sparks falling.
• Tikkún: repair and reintegration cosmic.
• Partzufim: settings “personified” of the sefirot.

Synthesis

1. Theory of the cosmic process: The Infinite is contracted (tzimtzum), the light overflows and breaks containers (shevirá), and the human history of cooperating in the repair (tikkún).
2. The total map (“Tree of Life”): integrated ontology (Ein Sof→worlds), theodicy (evil as a disorder), liturgy (kavanot/yijudim), and ethics (each act brings sparks).
3. Reception: Matrix jasidismo and discussions on literalness of tzimtzum; its influence messianic was real but heterogeneous and discussed.