Lurianic Kabbalah

Joseph Karo synagogue in Safed. The 1538 Safed attempt by Jacob Berab to restore traditional Semikhah (Rabbinic organisation), reelected the community's Messianic focus. Karo, author of the normative Shulkhan Arukh (Code of Law) was one appointed
The old cemetery in Safed where its pre-eminent 16th century mystical and legal figures are buried, including Yosef Karo, Shlomo Alkabetz, Moshe Alshich, Moshe Cordovero and the Ari. After the Expulsion from Spain the Safed circle held a national Messianic responsibility, mirrored in Lurianic scheme
Scheme of the Five Worlds forming within the Khalal Vacuum (Outer Circle) through the illumination of the Kav Ray (Vertical Line). Concepts are non-spatial. Sephirot shown in the scheme of Iggulim ("Circles")
The sephirot in the scheme of Yosher ("Upright"), from which the partzufim develop
The soul of Adam included all future human souls, while the 613 Mitzvot relate to 613 spiritual "limbs" in the configuration of the soul
Kabbalistic chart of Divine names in Ari synagogue. Traditional Lurianic prayer method involved esoteric kavanot meditations on specific Divine letter permutations related to each prayer
Mikveh of Isaac Luria on the hillside below Safed in the Galilee, fed by a cold spring

School of kabbalah named after Isaac Luria , the Jewish rabbi who developed it.

- Lurianic Kabbalah

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Hasidic Judaism

Jewish religious group that arose as a spiritual revival movement in the territory of contemporary Western Ukraine during the 18th century, and spread rapidly throughout Eastern Europe.

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The Kaliver Rebbe, Holocaust survivor, inspiring his court on the festival of Sukkot
Kvitel requests for blessing piled on the graves of the last Lubavitcher Rebbes
Hasidic family in Borough Park, Brooklyn. The man is wearing a shtreimel, and either a bekishe or a rekel. The woman is wearing a wig, called a sheitel, as she is forbidden to show her hair in public.
Rabbi Moshe Leib Rabinovich, Munkacser Rebbe, wearing a kolpik
The Dorohoi Rebbe in his traditional rabbinical Sabbath garb
Sculpture of the Hasidic movement's celebration of spirituality on the Knesset Menorah
Israel ben Eliezer's autograph
Shivchei HaBesht (Praises of the Baal Shem Tov), the first compilation of Hasidic hagiographic storytelling, was printed from manuscripts in 1815
Palace of the Ruzhin dynasty, known for its "royal" mannerism, in Sadhora.
Belzer Rebbe Aharon Rokeach (depicted 1934), who was hidden from the Nazis and smuggled out of Europe.

Hasidic thought draws heavily on Lurianic Kabbalah, and, to an extent, is a popularization of it.

Tzimtzum

The tzimtzum or tsimtsum (Hebrew צמצום ṣimṣūm "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by "contracting" his Ohr Ein Sof (infinite light) in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist.

Hayyim ben Joseph Vital

Rabbi in Safed and the foremost disciple of Isaac Luria.

Issue 9198 of The London Gazette, covering the calendar change in Great Britain. The issue spans the changeover: the date heading reads: "From Tuesday September 1, O.S. to Saturday September 16, N.S. 1752".

In a study of Lurianic mysticism, Lawrence Fine writes:

Sefirot

Sefirot (סְפִירוֹת səp̄īrōṯ), meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus).

Metaphorical representation of the Five Worlds, with the 10 sefirot radiating in each, as successively smaller Iggulim "concentric circles"
The Yosher-Upright configuration of the 10 sefirot, arranged into 3 columns
Configuration of the body
Sefer Hakavanot from "Kisvei HaAri", disciples of the 16th century Lurianic Kabbalah. It moved the origin of perceived exile in the sefirot to Primordial Creation, before the influence of Man on supernal harmony, as in Medieval Kabbalah
The 10 sefirot, arranged into the 3 columns, with the 22 Paths of Connection of three types

By contrast, in Lurean or Lurianic Kabbalah (the Kabbalah of Isaac Luria), the sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution.

Isaac Luria

Leading rabbi and Jewish mystic in the community of Safed in the Galilee region of Ottoman Syria, now Israel.

The grave of Isaac Luria in Safed
Ark in the Ari Ashkenazi Synagogue. While Luria, the "Lion", gave the complete traditional system of Kabbalah, Maimonides, Judaism's greatest Rationalist, is called the "Great Eagle", both images taken from the Merkabah vision of Ezekiel.

He is considered the father of contemporary Kabbalah, his teachings being referred to as Lurianic Kabbalah.

Kabbalah

Esoteric method, discipline, and school of thought in Jewish mysticism.

Jewish Kabbalists portrayed in 1641; woodcut on paper. Saxon University Library, Dresden.
Kabbalistic prayer book from Italy, 1803. Jewish Museum of Switzerland, Basel.
Latin translation of Gikatilla's Shaarei Ora
The Ark of the Covenant in Solomon's Temple was the seat for God's presence. Ezekiel and Isaiah had prophetic visions of the angelic heavenly Chariot and Divine Throne
Grave of Rabbi Akiva in Tiberias. He features in Hekhalot mystical literature, and as one of the four who entered the Pardes
The grave of Shimon bar Yochai in Meron before 1899. A Talmudic Tanna, he is the mystical teacher in the central Kabbalistic work, the Zohar
The 13th-century eminence of Nachmanides, a classic rabbinic figure, gave Kabbalah mainstream acceptance through his Torah commentary
The leading scholars of Safed in 16th-century invigorated mainstream Judaism through new legal, liturgical, exegetical and Lurianic-mythological developments.
Synagogue Beit El Jerusalem. Oriental Judaism has its own chain of Kabbalah
The 16th-century Maharal of Prague articulated a mystical exegesis in philosophical language
Moshe Chaim Luzzatto, a leading Italian kabbalist, also wrote secular works, which the Haskalah see as the start of modern Hebrew literature
The Vilna Gaon, 18th-century leader of rabbinic opposition to Hasidism—a Kabbalist who opposed Hasidic doctrinal and practical innovations
Synagogue of the Baal Shem Tov, founder of Hasidism, in Medzhybizh (Ukraine). It gave a new phase to Jewish mysticism, seeking its popularisation through internal correspondence.
The Kabbalist (c. 1910–1920), portrait of an Hasidic man in Jewish religious clothing performed by the Austro-Hungarian Jewish painter Isidor Kaufmann (Jewish Museum, New York)
Metaphorical scheme of emanated spiritual worlds within the Ein Sof
Scheme of descending Sephirot in three columns, as a tree with roots above and branches below
In the 16–17th centuries Kabbalah was popularised through a new genre of ethical literature, related to Kabbalistic meditation
Amulet from the 15th century. Theosophical kabbalists, especially Luria, censored contemporary Practical Kabbalah, but allowed amulets by Sages
Joseph Karo's role as both legalist and mystic underscores Kabbalah's spiritualisation of normative Jewish observance
Building on Kabbalah's conception of the soul, Abraham Abulafia's meditations included the "inner illumination of" the human form
16th-century graves of Safed, Galilee. The messianic focus of its mystical renaissance culminated in Lurianic thought.
Title page of first printed edition of the Zohar, main sourcebook of Kabbalah, from Mantua, Italy in 1558
Golden age of Spanish Judaism on the Knesset Menorah, Maimonides holding Aristotle's work
Kabbalah mysticism on the Knesset Menorah, which shared some similarities of theory with Jewish Neoplatonists
Tikkun for reading through the night of Shavuot, a popular Jewish custom from the Safed Kabbalists
A version of Lekhah Dodi song to welcome the Shabbat, a cross denomination Jewish custom from Kabbalah

One of the fundamental kabbalistic texts, the Zohar, was first published in the 13th century, and the almost universal form adhered to in modern Judaism is Lurianic Kabbalah.

Qliphoth

Representation of the Five Worlds with the 10 sefirot in each, as successively smaller concentric circles, derived from the light of the Kav after the Tzimtzum

In the Zohar, Lurianic Kabbalah and Hermetic Qabalah, the qliphoth/qlippoth/qlifot or kelipot ( qəlīpōṯ, originally Aramaic: qəlīpīn, plural of qəlīpā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the polar opposites of the holy Sefirot.

Ein Sof

Understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's ( 1021 – 1070) term, "the Endless One" (she-en lo tiklah).

The sefirot consist of lights invested in vessels, similar to water poured into a glass. While taking on the shape of the glass, the water is essentially unchanged.

In Lurianic Kabbalah, the first act of creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there.

Gershom Scholem

German-born Israeli philosopher and historian.

Scholem, 1935
Gershom Scholem sitting in Sukka studying the Zohar, 1925
Card catalogue which Gershom Scholem used to write his notes
Gershom Scholem House, 28 Abarbanel Street, Jerusalem
1947 drawing by Trude Krolik of the young Scholem "Baal HaZohar" (Master of the Zohar), in the Scholem collection, National Library of Israel (Hebrew University), Jerusalem

He thought that the 17th century messianic movement, known as Sabbateanism, was developed from the Lurianic Kabbalah.

Adam Kadmon

First of Four Worlds that came into being after the contraction of God's infinite light.

Adam Ḳadmon—Diagram illustrating the Sefirot (Divine Attributes). (From Christian Ginsburg, The Kabbalah - its Doctrines, Development & Literature)

In Lurianic Kabbalah, the description of Adam Kadmon is anthropomorphic.