Summary: Tsimtsum Luria?s explanation of creation is among the most intricate in all of Kabbalah. Luria taught his students that Ein Sof created the world in order to understand itself better. Because it was infinite, Ein Sof was also formless and without purpose?it existed as pure energy. Ein Sof therefore resolved to create something with both form and purpose?human beings. Luria theorized that because Ein Sof?s energy had filled up the entire universe previous to the creation of human beings, Ein Sof?s first action had to be tsimtsum, which means ?withdrawal.? In order to make room for creation, Ein Sof had to first create a void inside itself, a space in which to make yesh (something) from ayin (nothing). Ein Sof?s yesh was Adam Kadmon, or ?Primordial Adam.? Adam Kadmon served as a mystical template for the human race?he was entirely different from Adam of Adam and Eve. Luria described Adam?s creation as the birth of the sefirot and the letters of the Hebrew alphabet: the lights that flashed from the eyes and mouth of Adam Kadmon were the ten sefirot and the twenty-two holy letters. Though they would become the foundation for all of creation, the sefirot and the holy letters began as simply light and energy. Analysis Kabbalah teaches it followers to look very closely, to examine every text and experience with exacting precision. Luria?s genius lay in his ability to apply this principle to the main events in kabbalistic history, especially creation. The merkavah mystics and bereshit scholars who preceded Luria never considered what came before the first day of creation. The Zohar speculated that Ein Sof created sparks and lights before creation, but that information didn?t satisfy Luria?he wanted to know why Ein Sof created the universe. Luria?s best guess, and his most important contribution to Kabbalah, was that Ein Sof created the material world to better understand itself, to give its pure energy a form and purpose. The creation of the human race became Ein Sof?s crowning achievement, as only through men and women could Ein Sof truly understand its power and its role in the universe. At the dawn of creation, Adam Kadmon, like Ein Sof, arose as formless energy. Adam served as the blueprint for the human soul, but like everything in the universe, he remained a part of Ein Sof. Because human beings arose in Adam Kadmon?s image, Luria theorized that human beings also contained Ein Sof. To this day, kabbalists believe that every human being has the power to impact Ein Sof, to determine God?s place in the world. Summary: Shevirat ha-Kelim As Ein Sof attempted to fill the vessel it had created with its light, catastrophe struck, and the vessel shattered. Shevirat ha-kelim is the name for the breaking of the vessel. The breaking of the vessel destroyed the ordered universe that Ein Sof had begun to create. Tiny pieces of the vessel, like shards of glass, scattered and brought chaos to the universe. The masculine and feminine aspects of Ein Sof divided. Even Adam Kadmon split into parts. When the shards of the vessel began to fall, they brought with them sparks of Ein Sof?s light, called netzutzot. Together, the shards and the sparks fell into what would become material reality, or the human world. In place of a harmonious world made from the perfectly balanced ten sefirot, human beings entered a broken world filled with scattered sparks of divine light, which came to be called klippot, meaning ?husks.? Lurianic Kabbalah requires every human being to liberate the sparks of light from these husks through righteous study of Kabbalah. Only when all the sparks are freed will Ein Sof become whole again, ushering in the perfect world that Ein Sof designed at the moment of creation. Analysis Luria?s theory of creation presents a bold revision of the traditional concept of divinity. Most religions portray God as omnipotent, a force that guides the actions of all human beings and depends on nothing but itself. Ein Sof is a dependent God, not an all-knowing God. It?s a God that needs human beings in order to understand its scope and purpose, and also to restore it to wholeness. Luria?s idea has inspired kabbalists to speak of God becoming, not being. As the world develops, sparks are liberated, people are born, and Ein Sof evolves to become more and more true to itself. The God of Kabbalah is not a static, unchanging force with one aspect or face, but an ever-evolving source of energy that thrives on the actions of human beings. Many religions describe the creation of the world as an act of God?s love, but Luria viewed it as a sign of God?s self-sacrifice. The Bible?s account of creation makes it sound like a harmonious simple affair: God simply spoke, creating light and life. But Luria describes creation as a disaster, a catastrophic descent into chaos. The world and human beings form not according to God?s perfect plan, but as a result of destruction?the fragments of Adam Kadmon and the ruin of Ein Sof?s perfect plan. Yet because human beings can liberate the sparks from the material world and help to restore God, the universe becomes filled with good deeds and the hope for redemption.
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-------------------- γνῶθι σαὐτόν - Gnothi Seauton - Know Thyself
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