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Lurianic Kabbalah is a school ofKabbalah named afterIsaac Luria (1534–1572), the Jewishrabbi who developed it. Lurianic Kabbalah gave a seminal new account of Kabbalistic thought that its followers synthesised with, and read into, the earlierKabbalah of theZohar that had disseminated in Medieval circles.
Lurianic Kabbalah describes new doctrines of the origins ofCreation, and the concepts of Olam HaTohu (Hebrew: עולם התהו "The World of Tohu-Chaos") and Olam HaTikun (Hebrew: עולם התיקון "The World of Tikun-Rectification"), which represent two archetypal spiritual states of being and consciousness. These concepts derive from Isaac Luria's interpretation of and mythical speculations on references in the Zohar.[1][2] The main popularizer of Luria's ideas was RabbiHayyim ben Joseph Vital ofCalabria, who claimed to be the official interpreter of the Lurianic system, though some disputed this claim.[3] Together, the compiled teachings written by Luria's school after his death are metaphorically called "Kitvei HaARI" (Writings of the ARI), though they differed on some core interpretations in the early generations.
Previous interpretations of the Zohar had culminated in therationally influenced scheme ofMoses ben Jacob Cordovero inSafed, immediately before Luria's arrival. Both Cordovero's and Luria's systems gave Kabbalah a theological systemisation to rival the earlier eminence of MedievalJewish philosophy. Under the influence of the mystical renaissance in 16th-century Safed, Lurianism became the near-universal mainstream Jewish theology in the early-modern era,[4] both in scholarly circles and in the popular imagination. The Lurianic scheme, read by its followers as harmonious with, and successively more advanced than the Cordoverian,[2] mostly displaced it, becoming the foundation of subsequent developments in Jewish mysticism. After the Ari, the Zohar was interpreted in Lurianic terms, and later esoteric Kabbalists expanded mystical theory within the Lurianic system. The laterHasidic andMitnagdic movements diverged over implications of Lurianic Kabbalah, and its social role in popular mysticism. TheSabbatean mystical tradition would also derive its source from Lurianic messianism, but had a different understanding of the Kabbalistic interdependence of mysticism withHalakha Jewish observance.
Where themessianic aim remained only peripheral in the linear scheme of Cordovero, the more comprehensive theoretical scheme andmeditative practices of Luria explained messianism as its central dynamic, incorporating the full diversity of previous Kabbalistic concepts as outcomes of its processes. Luria conceptualises the Spiritual Worlds through their inner dimension of Divine exile and redemption. The Lurianic mythos brought deeper Kabbalistic notions to the fore:theodicy (primordial origin of evil) and exile of theShekhinah (Divine Presence),eschatological redemption, thecosmic role of each individual and the historical affairs of Israel,symbolism of sexuality in the supernal Divine manifestations, and the unconsciousdynamics in the soul. Luria gave esoteric theosophical articulations to the most fundamental and theologically daring questions of existence.[5]
Religious Kabbalists see the deeper comprehensiveness of Lurianic theory being due to its description and exploration of aspects of Divinity, rooted in theEin Sof, that transcend the revealed, rationally apprehended mysticism described by Cordovero.[2] The system of Medieval Kabbalah becomes incorporated as part of its wider dynamic. Where Cordovero described theSefirot (Divine attributes) and theFour spiritual Realms, preceded byAdam Kadmon, unfolding sequentially out of the Ein Sof, Luria probed the supra-rational origin of these Five Worlds within the Infinite. This revealed new doctrines of PrimordialTzimtzum (contraction) and theShevira (shattering) andreconfiguration of the sephirot. In Kabbalah, what preceded more deeply in origins, is also reflected within the inner dimensions of subsequent Creation, so that Luria was able to explainmessianism,Divine aspects, andreincarnation, Kabbalistic beliefs that remained unsystemised beforehand.
Cordovero and Medieval attempts at Kabbalistic systemisation, influenced by MedievalJewish philosophy, approach Kabbalistic theory through the rationally conceived paradigm of "Hishtalshelut" (sequential "Evolution" of spiritual levels between the Infinite and the Finite - the vessels/external frames of each spiritual World). Luria systemises Kabbalah as a dynamic process of "Hitlabshut" ("Enclothement" of higher souls within lower vessels - the inner/soul dimensions of each spiritual World). This sees inner dimensions within any level of Creation, whose origin transcends the level in which they are enclothed. The spiritual paradigm of Creation is transformed into a dynamical interactional process in Divinity. Divine manifestations enclothe within each other, and are subject to exile and redemption:
The concept of hitlabshut ("enclothement") implies a radical shift of focus in considering the nature of Creation. According to this perspective, the chief dynamic of Creation is not evolutionary, but rather interactional. Higher strata of reality are constantly enclothing themselves within lower strata, like the soul within a body, thereby infusing every element of Creation with an inner force that transcends its own position within the universal hierarchy. Hitlabshut is very much a "biological" dynamic, accounting for the life-force which resides within Creation; hishtalshelut, on the other hand, is a "physical" one, concerned with the condensed-energy of "matter" (spiritual vessels) rather than the life-force of the soul.[6]
Due to this deeper, more internal paradigm, the new doctrines Luria introduced explain Kabbalistic teachings and passages in theZohar that remained superficially understood and externally described before. Seemingly unrelated concepts become unified as part of a comprehensive, deeper picture. Kabbalistic systemisers before Luria, culminating with Cordovero, were influenced byMaimonides' philosophicalGuide, in their quest to decipher theZohar intellectually, and unify esoteric wisdom with Jewish philosophy.[7] In Kabbalah this embodies theNeshama (Understanding) mental level of the soul. The teachings of Luria challenge the soul to go beyond mental limitations. Though presented in intellectual terms, it remains a revealed, supra-rational doctrine, giving a sense of being beyond intellectual grasp. This corresponds to the soul level ofHaya (Wisdom insight), described as "touching/not-touching" apprehension.[7]
In the academic study of Kabbalah,Gershom Scholem saw Lurianism as a historically located response to the trauma of Spanish exile, a fully expressed mythologising of Judaism, and a uniquely paradoxically messianic mysticism, as mysticism phenomenologically usually involves withdrawal from community.[8] In more recent academia,Moshe Idel has challenged Scholem's historical influence in Lurianism, seeing it instead as an evolving development within the inherent factors of Jewish mysticism by itself.[9] In his monograph Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship, Stanford University Press, 2003, Lawrence Fine explores the world of Isaac Luria from the point of view of the lived experience of Luria and his disciples.
Lurianic Kabbalah has been accused by some of being the cause of the spread of theSabbateanMessiahsShabbetai Tzvi (1626–1676) andJacob Frank (1726–1791), and their Kabbalistically based heresies. The 16th century mystical renaissance in Safed, led by Moshe Cordovero, Joseph Karo and Isaac Luria, made Kabbalistic study a popular goal of Jewish students, to some extent competing for attention with Talmudic study, while also capturing the hold of the public imagination. Shabbeteanism emerged in this atmosphere, coupled with the oppressions of Exile, alongside genuine traditionalmystic circles.
Where Isaac Luria's scheme emphasised the democratic role of every person in redeeming the fallen sparks of holiness, allocating the Messiah only a conclusive arrival in the process, Shabbetai's prophetNathan of Gaza interpreted his messianic role as pivotal in reclaiming those sparks lost in impurity. Now faith in his messianic role, after he apostasised to Islam, became necessary, as well as faith in hisantinomian actions. Jacob Frank claimed to be a reincarnation of Shabbetai Tzvi, sent to reclaim sparks through the most anarchist actions of his followers, claiming the breaking of the Torah in his emerged messianic era was now its fulfilment, the opposite of the messianic necessity ofHalakhic devotion by Luria and the Kabbalists. Instead, for the elite 16th century Kabbalists of Safed after theExpulsion from Spain, they sensed a personal national responsibility, expressed through their mystical renaissance,ascetic strictures, devoted brotherhood, and close adherence to normative Jewish practice.
Lurianic Kabbalah remained the leading school of mysticism in Judaism, and is an important influence onHasidism and Sefardic kabbalists. In fact, only a minority of today's Jewish mystics belong to other branches of thought in Zoharic mysticism. Some Jewish kabbalists have said that the followers ofShabbetai Tzvi strongly avoided teachings of Lurianic Kabbalah because his system disproved their notions. On the other hand, the Shabbetians did use the Lurianic concepts of sparks trapped in impurity and pure souls being mixed with the impure to justify some of their antinomian actions.
Luria introduced his mystic system into religious observance. Everycommandment had a particular mystic meaning. TheShabbat with all its ceremonies was looked upon as the embodiment of the Divinity in temporal life, and every ceremony performed on that day was considered to have an influence upon the superior world. Every word and syllable of the prescribed prayers contain hidden names of God upon which one shouldmeditate devoutly while reciting. New mystic ceremonies were ordained and codified under the name ofShulkhan Arukh HaARI (The "Code of Law of the Ari"). In addition, one of the few writings of Luria himself comprises three Sabbath table hymns with mystical allusions. From the third meal's hymn:
You princes of the palace, who yearn to behold the splendour of Zeir Anpin
Be present at this meal at which the King leaves His imprint
Exult, rejoice in this gathering together with the angels and all supernal beings
Rejoice now, at this most propitious time, when there is no sadness...
I herewith invite the Ancient of Days at this auspicious time, and impurity will be utterly removed...[10]
In keeping with the custom of engaging in all-night Torah study on the festival ofShavuot, Isaac Luria arranged a special service for the night vigil of Shavuot, theTikkun Leil Shavuot ("Rectification for Shavuot Night"). It is commonly recited in synagogue, withKaddish if the Tikkun is studied in a group of ten. Afterwards, Hasidim immerse in amikveh before dawn.
Rabbi Luria's ideas enjoy wide recognition among Jews today.Orthodox as well asReform,Reconstructionist and members of other Jewish groups frequently acknowledge a moral obligation to "repair the world" (tikkun olam). This idea draws upon Luria's teaching that shards of divinity remain contained in flawed material creation and that ritual and ethical deeds by the righteous help to release this energy. The mystical theology of the Ari does not exercise the same level of influence everywhere, however. Communities where Luria's thought holds less sway include manyGerman andModern Orthodox communities, groups carrying forwardSpanish and Portuguese traditions, a sizable segment of BaladiYemenite Jews (seeDor Daim), and other groups that follow a form ofTorah Judaism based more on classical authorities like Maimonides and theGeonim.
With its Rationalist project, the 19th centuryHaskalah movement and thecritical study of Judaism dismissed Kabbalah. In the 20th century,Gershom Scholem initiated the academic study of Jewish mysticism, utilising historical methodology, but reacting against what he saw as its exclusively Rationalist dogma. Rather, he identified Jewish mysticism as the vital undercurrent of Jewish thought, periodically renewing Judaism with new mystical or messianic impetus. The 20th century academic respect of Kabbalah, as well as wider interest in spirituality, bolster a renewed Kabbalistic interest from non-OrthodoxJewish denominations in the 20th century. This is often expressed through the form of Hasidic incorporation of Kabbalah, embodied inNeo-Hasidism andJewish Renewal.
Study of the Kitvei Ha'Ari (writings of Isaac Luria's disciples) continues mostly today among traditional-form Kabbalistic circles and in sections of theHasidic movement.Mekubalim mizrahim (orientalSephardi Kabbalists), following the tradition ofHaim Vital and the mystical legacy of theRashash (1720–1777, considered by Kabbalists to be thereincarnation of the Ari), see themselves as direct heirs to and in continuity with Luria's teachings and meditative scheme.
Both sides of theHasidic-Mitnagdic schism from the 18th century, upheld the theological world view of Lurianic Kabbalah. It is a misconception to see the Rabbinic opposition to Hasidic Judaism, at least in its formative origin, as deriving from adherence to Rationalist MedievalJewish philosophical method.[11] The leader of the RabbinicMitnagdic opposition to the mystical Hasidic revival, theVilna Gaon (1720–1797), was intimately involved in Kabbalah, following Lurianic theory, and produced Kabbalistically focused writing himself, while criticising Medieval Jewish Rationalism. His disciple,Chaim Volozhin, the main theoretician of Mitnagdic Judaism, differed from Hasidism over practical interpretation of the Lurianictzimtzum.[12] For all intents, Mitnagdic Judaism followed a transcendent stress intzimtzum, while Hasidism stressed the immanence of God. This theoretical difference led Hasidism to popular mystical focus beyond elitist restrictions, while it underpinned the Mitnagdic focus onTalmudic, non-mystical Judaism for all but the elite, with a new theoretical emphasis on TalmudicTorah study in theLithuanianYeshiva movement.
The largest scale Jewish development based on Lurianic teaching was Hasidism, though it adapted Kabbalah to its own thought.Joseph Dan describes the Hasidic-Mitnagdic schism as a battle between two conceptions of Lurianic Kabbalah. Mitnagdic elite Kabbalah was essentially loyal to Lurianic teaching and practice, while Hasidism introduced new popularised ideas, such as the centrality ofDivine immanence andDeveikut to all Jewish activity, and the social mystical role of theTzadikHasidic leadership.[13]
In the decades after Luria and in the early 18th century, different opinions formed among Kabbalists over the meaning oftzimtzum, the Divine self-withdrawal: should it be taken literally or symbolically? Immanuel Hai Ricci (Yosher Levav, 1736–7) took tzimtzum literally, whileJoseph Ergas (Shomer Emunim, 1736) andAbraham Herrera held that tzimtzum was to be understood metaphorically.[14]
The issue of the tzimtzum underpinned the new, public popularisation of mysticism embodied in 18th centuryHasidism. Its central doctrine of almost-Panentheistic Divine Immanence, shaping dailyfervour, emphasised the most non-literal stress of thetzimtzum. The systematic articulation of this Hasidic approach byShneur Zalman of Liadi in the second section ofTanya, outlines aMonisticIllusionism of Creation from the Upper Divine Unity perspective. To Schneur Zalman, thetzimtzum only affected apparent concealment of theOhr Ein Sof. TheEin Sof, and the Ohr Ein Sof, actually remain omnipresent, this world nullified into its source. Only, from the Lower, Worldly Divine Unity perspective, the tzimtzum gives the illusion of apparent withdrawal. In truth, "I, the Eternal, I have not changed" (Malachi 3:6), as interpreting thetzimtzum with any literal tendency would be ascribing false corporeality to God.
Norman Lamm describes the alternativeHasidic-Mitnagdic interpretations of this.[15] ToChaim Volozhin, the main theoretician of theMitnagdim Rabbinic opposition to Hasidism, the illusionism of Creation, arising from a metaphoricaltzimtzum is true, but does not lead to Panentheism, as Mitnagdic theology emphasisedDivine transcendence, where Hasidism emphasisedimmanence. As it is, the initial general impression of Lurianic Kabbalah is one of transcendence, implied by the notion oftzimtzum. Rather, toHasidic thought, especially in itsChabad systemisation, theAtzmus ultimate Divine essence is expressed only in finitude, emphasising Hasidic Immanence.[16] Norman Lamm sees both thinkers as subtle and sophisticated. The Mitnagdim disagreed with Panentheism, in the early opposition of the Mitnagdic leader, theVilna Gaon seeing it as heretical. Chaim Volzhin, the leading pupil of the Vilna Gaon, was at the same time both more moderate, seeking to end the conflict, and most theologically principled in his opposition to the Hasidic interpretation. He opposed panentheism as both theology and practice, as its mystical spiritualisation of Judaism displaced traditional Talmudic learning, as was liable to inspire antinomian blurring ofHalachah Jewish observance strictures, in quest of a mysticism for the common folk.
As Norman Lamm summarises, toSchneur Zalman and Hasidism, God relates to the world as a reality, through His Immanence. Divine immanence - the Human perspective, is pluralistic, allowing mystical popularisation in the material world, while safeguarding Halacha. Divine Transcendence - the Divine perspective, is Monistic, nullifying Creation into illusion. ToChaim Volozhin and Mitnagdism, God relates to the world as it is through His transcendence. Divine immanence - the way God looks at physical Creation, is Monistic, nullifying it into illusion. Divine Transcendence - the way Man perceives and relates to Divinity is pluralistic, allowing Creation to exist on its own terms. In this way, both thinkers and spiritual paths affirm a non-literal interpretation of thetzimtzum, but Hasidic spirituality focuses on the nearness of God, while Mitnagdic spirituality focuses on the remoteness of God. They then configure their religious practice around this theological difference, Hasidism placingDeveikut fervour as its central practice, Mitnagdism further emphasising intellectual TalmudicTorah study as its supreme religious activity.
The Lurianic Kabbalah was the last religious movement in Judaism the influence of which
became preponderant among all sections of Jewish people and in every country of the Diaspora,
without exception.
