Judaism Immanence

traditional jewish religious thought can divided nigleh ( revealed ) , nistar ( hidden ) dimensions. hebrew scripture is, in kabbalistic tradition, explained using 4 level exegesis method of pardes. in system, first 3 approaches, simple, hinted , homiletical interpretations, characterise revealed aspects. fourth approach, secret meaning, characterises hidden aspect. among classic texts of jewish tradition, jewish bible commentators, midrash, talmud, , mainstream jewish philosophy utilise revealed approaches. other bible commentators, kabbalah, , hasidic philosophy, utilise hidden approaches. both dimensions seen adherents united , complementary. in way, ideas in jewish thought given variety of ascending meanings. explanations of concept in nigleh, given inherent, inner, mystical contexts nistar.

descriptions of divine immanence can seen in nigleh, bible rabbinic judaism. in genesis, god makes personal covenant forefathers abraham, isaac , jacob. daily jewish prayers refer inherited closeness , personal relationship divine, descendants, god of abraham, isaac , jacob . moses, god reveals tetragrammaton name, more captures divine descriptions of transcendence. each of biblical names god, describe different divine manifestations. important prayer in judaism, forms part of scriptural narrative moses, says hear o israel, lord our god, lord one. declaration combines different divine names, , themes of immanence , transcendence. perhaps personal example of jewish prayer combines both themes invocation repeatedly voiced during time in jewish calendar devoted teshuva (return, inaccurately translated repentance), avinu malkeinu ( our father, our king ). of later hebrew biblical narrative recounts reciprocal relationship , national drama of unfolding of themes of immanence , transcendence. kabbalistic, or hasidic jewish thought , philosophy describe , articulate these interconnected aspects of divine-human relationship.

jewish mysticism gives explanations of greater depth , spirituality, interconnected aspects of god s immanence , transcendence. main expression of mysticism, kabbalah, began taught in 12th century europe, , reached new systemisation in 16th century israel. kabbalah gives full, subtle, traditional system of jewish metaphysics. in medieval kabbalah, new doctrines described 10 sephirot (divine emanations) through infinite, unknowable divine essence reveals, emanates, , continuously creates existence. kabbalists identified final, feminine sefirah earlier, traditional jewish concept of shekhinah (immanent divine presence). gave great spirituality earlier ideas in jewish thought, such theological explanations of suffering (theodicy). in example, kabbalists described shekhinah accompanying children of israel in exile, being exiled alongside them, , yearning redemption. such concept derives kabbalistic theology physical world, , upper spiritual worlds, continuously recreated nothing shefa (flow) of divine will, emanates through sefirot. result, within creations divine sparks of vitality sustain them. medieval kabbalah describes 2 forms of divine emanation, light fills worlds , representing immanent divine creative power, , light surrounds worlds , representing transcendent expressions of divinity.

the new doctrines of isaac luria in 16th century completed kabbalistic system of explanation. lurianic kabbalah describes process of tzimtzum (צמצום meaning contraction or constriction ) in kabbalistic theory of creation, god contracted infinite essence in order allow conceptual space in finite, independent world exist. has received different later interpretations in jewish mysticism, literal metaphorical. in process, creation unfolds within divine reality. luria offered daring cosmic theology explained reasons tzimtzum, primordial catastrophe of shevirat hakelim (the breaking of vessels of sefirot in first existence), , messianic tikkun ( fixing ) of every individual through sanctification of physicality. concept of tzimtzum contains built-in paradox, requires god simultaneously transcendent , immanent:

on 1 hand, if infinite did not restrict , nothing exist. there no limits, infinite essence of god, , primordial infinite light (kabbalistic sources discuss god being able reign alone, revealed light of sefirah of kingship, before creation) comprise reality. existence nullified divine infinity. therefore, not have variety of limited, finite things comprise creations in universe inhabit. (the number of such creations still potentially limitless, if physical universe, or multiverse had no end). because each limited thing results restriction of god s completeness, god himself must transcend (exist beyond) these various limited things. idea can interpreted in various ways. in ultimate articulation, hasidic leader shneur zalman of liadi, in intellectual hasidic method of chabad, tzimtzum metaphorical, illusion perspective of man. creation panentheistic (taking place within god ), , acosmic (illusionary) divine perspective. god himself, , light, unrestricted tzimtzum, god s perspective. tzimtzum merely hiding of unchanged reality creation. shneur zalman distinguishes between upper level unity of god s existence divine perspective, lower level unity of god s existence creation perceives him. because god can above logic, both perspectives of paradox true, alternative views. dimension of tzimtzum, implies divine transcendence, corresponds upper level unity. in perspective, because god true, ultimate infinity, creation (even if physical , spiritual realms should extend without limit) nullified literal non-existence divine. there no change in complete unity of god reality, before or after creation. ultimate level of divine transcendence.
on other hand, in lurianic kabbalah, tzimtzum has immanent divine dimension. tzimtzum formed space (in lurianic terminology, halal, vacuum ) in allow creation take place. first act of creation emanation of new light (kav, ray ) vacated space, ultimate divine reality outside , or unaffected, space. purpose of tzimtzum vacated space allowed new light suited needs , capacities of new creations, without being subsumed in primordial divine infinity. kabbalistic theology offers metaphysical explanations of how divine , spiritual processes unfold. in earlier, mainstream jewish philosophy, logical descriptions of creation ex nihilo (from nothing) describe new existence of creation, compared preceding absence. kabbalah, however, seeks explain how spiritual, metaphysical processes unfold. therefore, in kabbalistic system, god ultimate reality, creation exists because continuously sustained of god. creation formed emanated light of divine will, unfolds through later sefirot. light originated kav later underwent further contractions diminished it, immanent expression of divinity create various levels of spiritual, , ultimately, physical existence. terms of light , temporal descriptions of time metaphorical, in language accessible grasp. in immanent divine dimension, god continuously maintains existence of, , not absent from, created universe. in shneur zalman s explanation, corresponds conscious perception creation of lower level unity of god. in perspective, creation real, , not illusion, utterly nullified immanent divine life force continuously sustains , recreates it. may not perceive complete dependence on divinity, in our present world, feels own existence independent reality. however, derives great concealments of godliness in our present world. divine life-force brings creatures existence must present within them ... life-force forsake created being 1 brief moment, revert state of utter nothingness, before creation ... . (tanya, shaar hayichud, chapter 2-3. shneur zalman of liadi).