“It is expedient that the man resembles his Creator.”
— (Tómer Devorá)

1) Life and historical context

Birth and training. Moshe Cordovero (1522-1570) lived in Safed (Galilee), then under the Ottoman Empire, in the period of great intellectual ferment and mysticism that followed the spread of the Zóhar. He studied rabbinical law with Yosef Karo (author Shulchan Aruch) and began his studies kabbalistic at 20 years of age guided by Shlomo Alkabetz —author Lejá Dodí— with whose sister he married. These affiliations explain its dual profile: talmudist solid and systematizer of the cabal.

Teaching in Safed. Cordovero headed a study circle that attracted disciples relevant (including Chaim Vitalbefore you continue to Yitzchak Luria). Classical sources describe him as a great organizer of the cabal “zohárica” prior to Luria, and as one of the masters of the own Luria. He died in Safed in 1570. The tradition relates that, at his funeral, a column of fire said to Luria as a continuator, which is why historiography is usually placed in Remak the closing of one stage and in Luria the beginning of another.

“The divine love holds all things, even to those who turn from Him.”
— (Tómer Devorá, cap 1)

2) major Works

1. Pardés Rimmoním (A garden of pomegranates).
   Capital work and the first great systematic synthesis of the kabbalah, medieval: it organizes the doctrine in 32 “doors” (sections) and is, among others, sephiroth, emanation, names divine, spiritual worlds, angels, soul, and commandments. Composed in Safed (traditionally 1548), was printed for the first time in Cracow, 1591; had summaries and comments later and published as a reference text to the predominance of the system luriánico.
2. Or Né'erav / Or Ne erav (Nice Light).
   Manual-an introduction to the kabbalah with apology of the study mystic and methodological guide for beginners; it also offers a compendium of the theology of the Pardés. First edition: Venice, 1587.
3. Or Yakar (Precious Light).
   Comment vast the Zóhar the Remak he devoted much of his life; published in multiple volumes centuries later from manuscripts. Your character is exegetical-synthetic and constitutes, together with the Pardésthe pillar “cordoveriano”.
4. Tómer Devorá (The Palm tree of Deborah).
   Treaty ethical-mystical of imitatio Dei that translates 13 attributes of mercy (Micah 7:18-20) to virtues and human behaviors. First edition: Venice, 1588. Is the work more “practice” of Remak and the most widely spoken outside of the circles strictly kabbalistic.
5. Elimá Rabatí.
   Abstract on the relationship between the Divinity (Ein Sof) and the sephirothpartially unprecedented in modern times and preserved in fragmentary form in editions and manuscripts.
6. Sepher Gerushín (Book Exiles).
   Piece devotional brief, which reflects piety and practices of the circle of Remak in the outskirts of Safed.

Catalogues and repositories is confirmed by the data of first impression for Or Ne erav (Venice, 1587) and Tómer Devorá (Venice, 1588), and the encyclopedic nature in 32 doors the Pardés.

3) Axes doctrinal and theoretical contributions

a) System theosophical harmonic (pre-luriánico).
The Remak ordering and encoding the cabal “zohárica” pre-creating a system logical that articulates Ein Sof (the Infinite) and the ten sefirot as emanations consistent: each sefirah expresses a divine attribute, without fracture unit absolute God. His emphasis is on the harmony and chaining causal of the sefirot, rather than on the concepts of tzimtzum and “worlds torn” own Luria (post).

(b) Theurgy and mitzvot.
As in the tradition zohárica, the mitzvot and the kavaná (intention) in the prayer produce yijudim (unifications) between sephiroth and repairs (tikún) of the spiritual order, but in the Remak this is part of a model gradual and encyclopedic, pedagogical, non-mythical-dramatized. The Pardés distributes and supports these connections throughout their “doors”.

c) Methodology: synthesis and orthodoxy.
Cordovero legitimizes the study of kabbalah to suited and prepared (moral purity, the domain of Torah and Talmud), fixed methods and conditions and defends her need to understand the Divinity so ordered. This is clearly seen in Or Ne erav.

d) Ethics of the imitation of the divine.
In Tómer Devorá articulates the sephiroth —all about Kéter and 13 attributes of mercy— as virtues imitables (compassion, patience, forgiveness, charity, modesty, etc). The thesis initial is emphatic: “It is advisable that the person resembles its Creator” from which it derives a concrete program of character and conduct.

“Everything that exists emanates from the light of the Infinite, and nothing is outside of It.”
— (Pardés Rimmoním)

4) Teaching practices (derived from Tómer Devorá and the system cordoveriano)

• Imitatio Dei as integral ethics: assume the 13 attributes in the daily life (bear offenses, to forgive, to do good beyond the strict justice, to cover faults, not to hold a grudge). This ethical search configure the human being in the “image” of the sefirot, cultivating a character merciful and repair.
• Kavaná disciplined in study and prayer, purity of intent, preparation, moral and intellectual, and devotional practices regular that point to unify the divine planes (theurgy) within a framework halachic.
• Order and prudence in the access to the cabal: requirements, method, and warnings against readings of order of the Zóharpoint for which Or Ne erav it works as manual initiation.

“Who understand the order of the sefirot, understand the order of the universe and of the soul.”
— (Pardés Rimmoním, Shaar HaSefirot)

5) differential Features in respect of the cabal luriánica

• Continuity vs. break mythical. The Remak promotes a theology of continuity (emanation harmonica), and a encyclopedia doctrinal; Luria introduced —shortly after 1570— the myth of the tzimtzum, the shevirat hakeilim (break of containers) and a model more cosmogonic-dramatic of evil and redemption. For this reason the work of the Remak is considered to be the last great synthesis of pre-luriánica.
• Emphasis ethical-caracterológico. The imitatio Dei of Tómer Devorá it became a text-ethical popular even outside of the specialists cabalistic.

6) Influence and legacy

• Historic bridge. Reference sources (Britannica) underline that Cordovero organized and codified the cabal zohárica and was master of Luria, becoming key link between the Zóhar medieval and revolution luriánica.
• Canon and reception. Pardés Rimmoním was widely circulated after printing (1591) and fixed the systematic vocabulary of the cabal; Or Yakar fed exegesis zohárica; Tómer Devorá penetrated world musar (jewish ethics), and it continues to be studied as a guide to character.
• School and disciples. The circle of Safed —which included figures such as Chaim Vital in his youth, he conveyed his method and, after his death (1570), he channeled some of that energy towards the novelty luriánica. The tradition hagiográfica the funeral (pillar of fire) was a landmark for the transfer.

“Prayer is the art of uniting the worlds.”
— (Or Ne erav)

7) a reading Guide, recommended

1. Tómer Devorá: portal ethical and applicable; examine the cap 1 (thesis of the imitation divine + 13 attributes) and move forward with a program of moral work.
2. Or Ne erav: principles, conditions and method to study kabbalah in a responsible manner.
3. Pardés Rimmoním: selective reading the “doors” (for example, those devoted to the structure of the sefirot and the relation to the Ein Sof-worlds).
4. Or Yakar (selections): to deepen in exegesis zohárica advanced.

“The secret of the mercy is in love even when it causes you harm.”
— (Tómer Devoráon the 13 divine attributes)

Conclusion

Moses Cordovero was the great systematizer the cabal classic: ordered the inheritance of the Zóhar in a coherent architecture (Pardés), legitimized and metodizó their study (Or Ne erav) and translated the metaphysics of the sefirot to a ethics concrete mercy (Tómer Devorá). His work closed loop pre-luriánico and prepares, in terms of conceptual and pedagogical, the emergence of the system of Luria; that is why his legacy remains essential to understand both the intellectual history of Safed as the practice of jewish ethics inspired by the cabal.

“Every act of goodness to repair a spark of the world.”