Tzimtzum, Shevirah and Tikun

 

After publication of the Zohar in the late 13th century, attempts were made to interpret and systemise the doctrines within its imagery. This culminated in the successive, comprehensive expositions of Cordovero and Luria in 16th century Safed. While Cordovero systemised Medieval kabbalah in a rationally influenced linear scheme, this was subsequently superseded by the mythological, dynamic scheme of Isaac Luria, recorded by Chaim Vital and his other disciples. Lurianic theosophy became the foundation of modern kabbalah, incorporating Medieval theosophy within its wider explanation. The supra-rational Lurianic doctrines of Tzimtzum, Shevirah and Tikun reorganised Kabbalistic doctrine around crisis-catharsis Divine exile and redemption, explaining Jewish messianism.

Tzimtzum (Constriction/Concentration) is the primordial cosmic act whereby God “contracted” His infinite light, leaving a “void” into which the light of existence was poured. This allowed the emergence of independent existence that would not become nullified by the pristine Infinite Light, reconciling the unity of the Ein Sof with the plurality of creation.

This changed the first creative act into one of withdrawal/exile, the antithesis of the ultimate Divine Will. In contrast, a new emanation after the Tzimtzum shone into the vacuum to begin creation, but led to an initial instability called Tohu (Chaos), leading to a new crisis of Shevirah(Shattering) of the sephirot vessels. The shards of the broken vessels fell down into the lower realms, animated by remnants of their divine light, causing primordial exile within the Divine Persona before the creation of man. Exile and enclothement of higher divinity within lower realms throughout existence requires man to complete the Tikkun olam (Rectification) process. Rectification Above corresponds to the reorganization of the independent sefirot into relating Partzufim (Divine Personas), previously referred to obliquely in the Zohar. From the catastrophe stems the possibility of self-aware Creation, and also the Kelipot (Impure Shells) of previous Medieval kabbalah.

The metaphorical anthropomorphism of the partzufim accentuates the sexual unifications of the redemption process, while Gilgul reincarnation emerges from the scheme. Uniquely, Lurianism gave formerly private mysticism the urgency of Messianic social involvement.

According to interpretations of Luria, the catastrophe stemmed from the “unwillingness” of the residue imprint after the Tzimtzum to relate to the new vitality that began creation. The process was arranged to shed and harmonise the Divine Infinity with the latent potential of evil. The creation of Adam would have redeemed existence, but his sin caused new shevirah of Divine vitality, requiring the Giving of the Torah to begin Messianic rectification. Historical and individual history becomes the narrative of reclaiming exiled Divine sparks.

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