Kabbalah (12 page)
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position to form compared to matter, whereas Cordovero did the opposite. For him, the inner essence was more elevated than the surrounding shape of the vessels.
When the “straight line” of divine light poured into the
tehiru
, the “empty space,” it began to draw circles and shapes, bringing “vessels” into existence, and then pouring the pure divine essence into them. At this point, a great catastrophe occurred: the vessels could not contain the immense flow of divine light, and the seven lower ones broke, their shards falling down and the inner essence ascending and returning to its source. This is called in Lurianic terminology “the breaking of the vessels” (
shevirat ha-kelim
), expressing the concept that the initial attempt by the Godhead to establish the system of emanated divine powers failed, resulting in a state of destruction and crisis within the divine realm.
The meaning of the
shevirah
is the most esoteric subject in Lurianic teachings, discussed only in very few passages in the writings of the disciples, and even these few texts present different conceptions. It is a paradox that can be very destructive for religious thought: the supreme divine power undertook an endeavor, and failed to carry it out. Such a catastrophe, at the foundation of existence, has to be explained. The analysis presented by Scholem and Tishby is most profound and mythic in character. According to it, when the initial phase, the
zimzum,
was carried out, the empty space was not really empty. It is like when a container is emptied of water; the inside of the container is still wet, with water clinging to its sides. Some divine light remained in the
tehiru
, and this residue, called by the Lurianists, in Aramaic,
reshimu
(impression) included in it some elements of difference and “otherness” that previously were scattered within the infinite Godhead. This was the real purpose of the
zimzum
: to concentrate and discharge these potentially different entities away from the Godhead, thus achieving uniformity and perfection for the rest. This task has been ac-complished successfully in the process of the
zimzum
. This can be seen as a cathartic process within the eternal
ein sof
.
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K A B B A L A H
The second stage, the pouring of divine light into the
tehiru
and the formation of the vessels was intended to achieve a more radical purpose: the transforming of these different elements into positive, constructive entities. Had the
reshimu
participated in the endeavor of forming the divine emanations, its difference would have been eliminated, because it took part in the process together with the rest of the divine light. The otherness in the
reshimu
was intended to supply the positive difference between the essence and the vessels, supplying the divine powers with their individual features. The
shevirah
was the result of the refusal, or rebellion, of the
reshimu
elements, which caused the breaking of the vessels and established a separate realm in the lower part of the
tehiru
, a realm marked by destruction and rebelliousness. Their potential difference was thus actualized, and the domain they established can now be characterized as the realm of evil, dominated by the powers that oppose creation.
It is evident that Luria conceived the eternal, infinite Godhead that preceded these processes to be imperfect, with the origins of evil deeply imbedded in it in a potential manner.
It is very rare that theologians and mystics view the origins of evil as completely divine and eternal. The dualism presented here has nothing to do with humanity and its sinfulness, because it existed long before they came to be. Existence—even divine existence—is not the source of evil; rather, everything was emanated and created within the framework of divine attempts to rid itself from this dualism and bring about, for the first time, divine perfection and unity.
The Lurianic narrative continues and portrays everything that happened after the
shevirah
as divine attempts to overcome and correct that initial catastrophe. Divine light poured again and formed the system of the
sefirot
, and the lower worlds were created. The creation of Adam in the Garden of Eden was again an attempt to overcome dualism: Adam was created as a dual entity, including within him the elements of good and evil. If 76
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Adam had obeyed God, good would have triumphed over evil and the cosmic and divine dualism would have been abolished.
However, when Adam transgressed, the opposite happened: the
shevirah
occurred again, the evil powers were strengthened. God then chose a people, the people of Israel, to carry on the struggle to dispose of evil. They were almost successful when they assembled near Mount Sinai to accept the Torah. Then they transgressed when they worshipped the golden calf, and again a
shevirah
occurred, and so on, throughout history.
The Correction: Tikkun
These attempts to correct the primordial catastrophe are designated in Lurianic terminology by the most powerful concept that this school introduced—the
tikkun
(the mending [of the broken vessels]). The
tikkun
is the purpose of creation, of human existence, of the Torah, and of the people of Israel. The achievement of the
tikkun
is the ultimate redemption, bringing perfection first and foremost to God himself, and as a result— to the universe, to humanity, and to the people of Israel. The instruments of achieving this are dedication and absorption in the observance of the mitzvot, complete commitment to the norms of ethical behavior, and unselfish pursuit of religious perfection for every person, for every community, and for the people as a whole. It can be described as a nationalistic ideology, setting an all-encompassing collective goal in which everyone should participate to the full extent of his abilities. The arsenal, the means by which this endeavor can be carried out, is the Torah, the halakhah, and the totality of Jewish tradition.
Thus, while the concepts and terms of the Lurianic myth can be conceived as strange or even heretical, the practical message of this mythology is an ultraorthodox one. A believer in the
tikkun
does not deviate from Jewish traditional orthodoxy.
Rather, he pursues the same goals with increased dedication, because he knows the grand, ultimate purpose of his efforts, 77
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the cosmic consequences of his deeds or misdeeds. The
tikkun
is the purpose of the existence of the divine realms, of creation as a whole, and the awareness that performance of the commandments means fulfilling a vital role in this process gave a new impetus to the observance of the traditional religious tasks.
The intense dualism of this myth made every Jew a soldier in the battle of good against evil.
A meaningful metaphor was placed in the center of the Lurianic conception of the
tikkun
: the captive divine sparks that have to be redeemed by human deeds. When the breaking of the vessels and subsequent catastrophes occurred, most of the pure divine essence in the vessels escaped and ascended back to its divine source. But, many divine sparks remained enclosed by the shards of the vessels, and they are kept captive by the evil powers governing the lower realms. These sparks are not only in exile, removed from their proper place, they also supply the evil powers with divine sustenance. According to the Lurianic worldview, existence is derived only from the good divine light; nothing can exist for even a moment without deriving its power from a good divine source. (This, actually, is a transformed version of the old neo-Platonic identification of light and spirituality with existence, denying the real, independent existence of evil.) If all the sparks are uplifted and returned to their proper place in the upper divine realms, evil will have no source of divine light and it will cease to exist.
The process of
tikkun
is therefore one of separation: uplifting sparks separates the good from evil, thus causing the abolishment of evil. Sparks are released when a person performs a commandment, says a prayer, eats a kosher meal, observes the Sabbath, or performs an act of charity and justice. On the other hand, every transgression and sin, any ethical misdeed, causes a spark from the person’s divine soul to fall captive to the powers of evil, thus strengthening them. Redemption will occur when all the sparks have been uplifted and separated from evil, which means, actually, when all the people observe the commandments and ethical norms and refrain from any transgression 78
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and injustice. A person can never know whether the spark he is uplifting at this moment is the last one, bringing about the redemption, or whether the transgression he has just committed has prevented the completion of the
tikkun
and thus delayed the redemption. Every moment, every deed, can be the crucial, final one, deciding the fate of the universe. Collective responsibility is paramount: what is at stake is not the fate of an individual soul, but that of the state of all creation.
This tremendous burden is borne by every individual, at all times. It is democratic in the sense that the scholar and the ignorant, the Lurianic mystic and the unschooled laborer participate in it and share the responsibility. People whose souls are derived from a higher source in the divine realm may have more influence, but without everybody participating in the
tikkun
it is bound to fail. Lurianism, therefore, despite its total dedication to the process of redemption, is not messianic in the literal sense of the term. The messiah does not have any particular role to play in bringing about the redemption. Until all the sparks have been uplifted, he is a participant in the endeavor like everybody else. Only after the
tikkun
is achieved, his position will be recognized and he will be crowned the King of the Universe. Rabbi Hayyim Vital, Luria’s greatest disciple, believed himself to be the messiah and wrote a personal diary,
Sefer ha-Hezyonot
(The Book of Visions), in which he described his experiences and the evidence for his unique future role. Yet, he did not express a belief that this role required any particular action, and did not demand a role of leadership beside his position as the writer of his teacher’s ideas. The commandments are known to everybody, the ways by which sparks can be uplifted are described in detail in traditional Jewish law and ethics. The messiah has no specific role, or, to put it in another way, the Lurianic kabbalah, like previous kabbalistic schools, did not create a concept of religious or mystical leadership.
This task was reserved for the next century, to the messianic movement around Shabbatai Zevi.
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On the practical religious level Lurianism was clearly orthodox and traditional, yet it did innovate and establish several new rituals that had an impact on Jewish daily observance. A new prayer book, which included many quotations from the Zohar and kabbalistic hymns, began to spread in the Jewish world and was used by people who wished to dedicate themselves to the task of the
tikkun
with particular zeal. Customs that instituted special sessions of prayer and study at designated times became the recognized characteristics of Lurianic adherence; they were called
tikkun
, and were conducted at midnight (
tikkun hazot
) or the night of the holiday of Shavuot (
tikkun leyl
shavuot
).
The teachings of Luria spread gradually throughout the Jewish world in the first decades of the seventeenth century, carried not only by kabbalistic manuscripts but also by popular ethical treatises and collections of hagiographic narratives concerning Luria and his disciples. Rabbi Hayyim Vital tried to preserve the esoteric character of Luria’s teachings and prohibited their being copied and distributed, but despite his efforts the message spread. It gradually replaced the kabbalah of Moshe Cordovero, and dominates Jewish theology to this very day. Since Luria, no traditional, orthodox alternative worldview has been presented within Judaism. The Lurianic prayer book gradually became the standard one in most Jewish communities. Lurianic kabbalists reinterpreted all the ancient sources, from the Bible to the Zohar, as reflecting and expressing the Lurianic doctrines.
Unlike the medieval kabbalah, Lurianic teachings did not remain in the domain of small closed groups but became the subject of popular preaching, written and oral, and penetrated all aspects of Jewish culture. Jews did not become mystics in the seventeenth, eighteenth, and nineteenth centuries Rather, the Lurianic myth helped explain the exile and the way to achieve national and individual redemption, and as such it became a “national” religious ideology. The great upheavals in 80
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Jewish religious thought and practice, including the emergence of Sabbatian messianism in the seventeenth century and the modern Hasidic movement in the eighteenth, can be viewed as changes of emphasis and modifications of Lurianic theology.
Even today, in the ultraorthodox Jewish communities, Lurianism is unchallenged. Other Jewish spiritual and religious movements, such as the enlightenment, reform, and Zionism, are regarded by the traditionalists as external and irrelevant if not evil. More than four hundred years after it came into being, the Lurianic myth is alive and dominant.
Subsequent kabbalists discussed, interpreted, and transformed Lurianic ideas, but the main concept—the
tikkun
— remained unchanged. The concept of the
shevirah
was relatively marginalized, but the
zimzum
was discussed and its character has been changed. Several prominent kabbalists viewed the
zimzum
as a voluntary divine process intended to make divinity more approachable to the created realms and to the people.