{"id":650,"date":"2025-10-09T04:00:00","date_gmt":"2025-10-09T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=650"},"modified":"2025-12-15T19:22:21","modified_gmt":"2025-12-16T02:22:21","slug":"kabala-lurianica-tzimtzum-tikkun","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/kabala-lurianica-tzimtzum-tikkun\/","title":{"rendered":"The Cosmic Tree, the Etz Hayim: the creation, according to Isaac Luria"},"content":{"rendered":"<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cBefore all creation, the Infinite Light filled everything. There was No place empty.\u201d<\/strong><br>\u2014 <em>Isaac Luria (Etz \u1e24ayim)<\/em><\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">1) historical Context and corpus<\/h1>\n\n\n\n<p><strong>Safed (Tzfat), ca. 1570-1572.<\/strong> Isaac Luria (1534-1572) reorders the kabbalistic tradition post-zoh\u00e1rica with a cosmology new that will mark all of the mystical judaism later. His legacy reaches almost exclusively by <strong>\u1e24ayyim Vital<\/strong>who declares his principal interpreter after the death of the Ari and organizes the teachings in the <strong>Etz \u1e24ayim (Tree of Life)<\/strong> and in the <strong>Shemona She'arim (Eight Doors)<\/strong>\u2014the frame doctrinal school luri\u00e1nica.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">2) Architecture metaphysics: from Ein Sof to the worlds<\/h1>\n\n\n\n<p>The theory luri\u00e1nica introduces a <strong>dynamic cosmogonic three times<\/strong>:<br><strong>(a) Tzimtzum<\/strong> (contraction\/withdrawal of the Infinite), <strong>(b) Shevirat ha-kelim<\/strong> (breaking of the vessels) and <strong>(c) Tikk\u00fan<\/strong> (repair). This explains how an infinite God (<strong>Ein Sof<\/strong>) \u201cit place\u201d 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 luri\u00e1nica.<\/p>\n\n\n\n<p><strong>Tzimtzum, Re\u0161im\u00fa and Kav.<\/strong> Luria described the retraction of the Ein Sof that leaves a \u201cresidue\u201d (<strong>re\u0161im\u00fa<\/strong>), and a \u201cthunderbolt\u201d (<strong>kav<\/strong>) of light that returns to the \u201chole\u201d to start the emanation. This precision (re\u0161im\u00fa\/kav) is distinctive of the system luri\u00e1nico.<\/p>\n\n\n\n<p><strong>Olamot (worlds) and Adam Kadmon.<\/strong> The emanation progresses in <strong>Adam Kadmon<\/strong> and <strong>Four Worlds<\/strong>: <strong>Atzilut, Beri\u00e1, Yetzir\u00e1, Asiy\u00e1<\/strong>, with grades decreasing of divinity and growing suppression. This chaining organize all of the ontology and the liturgy kabbalistic later.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cGod contracted to make room for the world.\u201d<\/strong><br>\u2014 <em>Formulation of the doctrine of the Tzimtzum as \u1e24ayyim Vital<\/em><\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">3) Shevir\u00e1 and the problem of evil<\/h1>\n\n\n\n<p>The <strong>Shevirat ha-kelim<\/strong> tells the inability of certain \u201cvessels\u201d to contain the light that flows, causing it to rupture, and the fall of <strong>nitzotzot<\/strong> (divine sparks) in the areas of \u201cshells\u201d (<strong>kelipot<\/strong>). The evil is understood as <strong>disorder and exile of the light<\/strong>not as an autonomous entity. The history and religious practice target <strong>collect and raise<\/strong> those sparks.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">4) Tikk\u00fan: the economics of the repair<\/h1>\n\n\n\n<p><strong>Tikk\u00fan<\/strong> is the plan te\u00fargico for the re-harmony: via <strong>mitzvot<\/strong>, <strong>kavanot<\/strong> (intentions contemplative), <strong>yijudim<\/strong> (unifications of names), prayer and ethics, the human cooperates with the reintegration of the scattered light. In Luria, the tikk\u00fan is primarily <strong>metaphysical-cosmic<\/strong> (restoration of worlds) with effects and ethical community.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">5) Sefirot, Partzufim and dynamic psycho-te\u00fargica<\/h1>\n\n\n\n<p>Luria rereads the <strong>ten sefirot<\/strong> as <strong>configurations of faces<\/strong> (<strong>partzufim<\/strong>) with parental relationships, and maturity (<strong>ibur, yenik\u00e1, moj\u00edn<\/strong>): <strong>Arij Anp\u00edn<\/strong> (Will\/Macroprosopo), <strong>Abba<\/strong> (Jojm\u00e1), <strong>Imma<\/strong> (Bin\u00e1), <strong>Ze'go Anp\u00edn<\/strong> (six midot) and <strong>Nukv\u00e1\/Malkhut<\/strong> (Shechinah). This \u201cskit\u201d explains flows of divine consciousness and cycles of the liturgical.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThe Infinite is hidden, but never absent.\u201d<\/strong><br>\u2014 <em>Interpretation chassidic of Tzimtzum<\/em><\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">6) Practice luri\u00e1nica<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Kavanot and yijudim<\/strong>: formulas of intent for prayer and mitzvot, many set by Vital <em>Etz \u1e24ayim<\/em> and <em>Pri Etz \u1e24ayim<\/em>.<\/li>\n\n\n\n<li><strong>Calendar and rites<\/strong>: strong emphasis on <strong>Shabbat<\/strong> and in the <strong>union Ze'go\u2013Nukv\u00e1<\/strong> as a paradigm of repair.<\/li>\n\n\n\n<li><strong>Ethics of language and the act<\/strong>: every word\/gesture affects light circuits.<br>(For the text basis of these practices, see the edition, and descriptions of the <em>Etz \u1e24ayim<\/em>.)<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">7) Discussions classics: do literalness of tzimtzum?<\/h1>\n\n\n\n<p>From the SEVENTEENTH century there is dispute about whether the <strong>tzimtzum<\/strong> is a literal (emptying the \u201creal\u201d presence) or <strong>non-literal<\/strong> (concealment\/contraction in the mode of manifestation without the absence of God). Readings mitnagd\u00ed\/philosophical warn that a literalism would mean \u201ca place without God\u201d, something theologically problematic; current jas\u00eddicas (e.g., Chabad) understand it as <strong>hester<\/strong> (hide) no change in the divine essence.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">8) Anthropology and reincarnation<\/h1>\n\n\n\n<p>The soul participates in the cosmic drama: <strong>gilgul<\/strong> (transmigration), <strong>ibur<\/strong> (impregnation) and <strong>tikkun ha-nefesh<\/strong> 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 <em>Etz \u1e24ayim<\/em> and the school vitaliana.)<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThe universe was not created once, but that is created in every moment.\u201d<\/strong><br>\u2014 <em>Inspired by the dynamic interpretation of the process of emanation continues<\/em><\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">9) historical Influences<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Jasidismo (s. XVIII)<\/strong>: inherits the dynamics of <strong>partzufim<\/strong>, the centrality of <strong>tikk\u00fan<\/strong> and <strong>devekut<\/strong> (adhesion) but reinterprets devocionalmente, popularizing reasons luri\u00e1nicos. The academic literature discusses how much and how (Scholem vs. Idel; synthesis more nuanced in recent studies).<\/li>\n\n\n\n<li><strong>Messianic (Sabatianismo, s. XVII)<\/strong>: Scholem suggested a connection strong between Lurianismo diffuse and climate messianic; later research attenuate the effective dissemination of texts luri\u00e1nicos previous to 1665 and relativize that link.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">10) The \u201cTree of Life\u201d as a map<\/h1>\n\n\n\n<p>In Luria, <strong>Etz \u1e24ayim<\/strong> because it is not just the diagram sefirotico medieval: it is <strong>the complete architecture of the process<\/strong>\u2014from <strong>Ein Sof \u2192 Tzimtzum \u2192 Re\u0161im\u00fa\/Kav \u2192 Adam Kadmon \u2192 Worlds \u2192 Shevir\u00e1 \u2192 Tikk\u00fan<\/strong>\u2014and a <strong>navigation manual liturgical<\/strong> to insert the human life in the process. It is the <strong>overall framework<\/strong> ontology, theology, practice, and soteriology luri\u00e1nicas.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cThe Tree of Life is not in heaven, but within the soul that understands.\u201d<\/p>\n<\/blockquote>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Glossary essential<\/h2>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Ein Sof<\/strong>: the Infinity, without attributes.<\/li>\n\n\n\n<li><strong>Tzimtzum<\/strong>: contraction\/concealment first, which enables the finite.<\/li>\n\n\n\n<li><strong>Re\u0161im\u00fa \/ Kav<\/strong>: waste and the ray of light which are the basis of emanation.<\/li>\n\n\n\n<li><strong>Adam Kadmon<\/strong>: first \u201cman\u201d archetype\/primary structure.<\/li>\n\n\n\n<li><strong>Shevirat ha-kelim<\/strong>: shattering of the vessels; sparks falling.<\/li>\n\n\n\n<li><strong>Tikk\u00fan<\/strong>: repair and reintegration cosmic.<\/li>\n\n\n\n<li><strong>Partzufim<\/strong>: settings \u201cpersonified\u201d of the sefirot.<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Synthesis<\/h2>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Theory of the cosmic process<\/strong>: The Infinite is contracted (tzimtzum), the light overflows and breaks containers (shevir\u00e1), and the human history of cooperating in the <strong>repair<\/strong> (tikk\u00fan).<\/li>\n\n\n\n<li><strong>The total map (\u201cTree of Life\u201d)<\/strong>: integrated ontology (Ein Sof\u2192worlds), theodicy (evil as a disorder), liturgy (kavanot\/yijudim), and ethics (each act brings sparks).<\/li>\n\n\n\n<li><strong>Reception<\/strong>: Matrix jasidismo and discussions on literalness of tzimtzum; its influence messianic was real but heterogeneous and discussed.<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"<p>Kabbalah luri\u00e1nica: Tzimtzum, Shevir\u00e1 and Tikk\u00fan<\/p>","protected":false},"author":1,"featured_media":651,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[366],"tags":[441,440,432],"class_list":{"0":"post-650","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-fuentes","8":"tag-el-arbol-de-la-vida","9":"tag-etz-hayim","10":"tag-isaac-luria"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Kabal\u00e1 luri\u00e1nica: Tzimtzum, Shevir\u00e1 y Tikk\u00fan - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Qu\u00e9 es la Kabal\u00e1 luri\u00e1nica: Tzimtzum, quiebre de vasijas y Tikk\u00fan seg\u00fan Isaac Luria. 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