<\/p>\n
<\/p>\n
<\/p>\n
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 While Cordovero systemised Medieval kabbalah in a rationally influenced linear scheme, this was subsequently superseded by the mythological, dynamic scheme of Isaac Luria, recorded by Chaim Vital and his other disciples.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\u00a0Jewish messianism.<\/td>\n | \n \n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n Tzimtzum<\/em>\u00a0(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.<\/p>\n The metaphorical\u00a0anthropomorphism\u00a0of the partzufim accentuates the sexual unifications of the redemption process, while\u00a0Gilgul\u00a0reincarnation emerges from the scheme. Uniquely, Lurianism gave formerly private mysticism the urgency of Messianic social involvement.<\/p>\n 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.\u00a0The creation of\u00a0Adam\u00a0would 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.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" 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 … <\/p>\n |