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tzimtzum
The ''tzimtzum'' (Hebrew ' "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain his new doctrine that God began the process of creation by "contracting" his ''Ein Sof'' (infinite) light in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. This primordial initial contraction, forming a ''Khalal/Khalal Hapanui'' ("vacant space", חלל הפנוי) into which new creative light could beam, is denoted by general reference to the ''tzimtzum''. In contrast to earlier, Medieval Kabbalah, this made the first creative act a concealment/Divine exile rather than unfolding revelation. This dynamic crisis-catharsis in the Divine flow is repeated throughout the Lurianic scheme.
Because the ''tzimtzum'' results in the "empty space" in which spiritual and physical Worlds and ultimately, free will can exist, God is often referred to as "Ha-Makom" (המקום lit. "the Place", "the Omnipresent") in Rabbinic literature ("He is the Place of the World, but the World is not His Place"〔Parshat Vayeitzei: Yalkut Shimoni on the verse "He arrived..." Also, alternate sages in Midrash Bereishit Rabbah 68:9. (HaMakom article ), inner.org〕). In Kabbalistic interpretation, this describes the paradox of simultaneous Divine presence and absence within the vacuum and resultant Creation. Relatedly, ''Olam'' — the Hebrew for "World/Realm" — is derived from the root עלם meaning "concealment". This etymology is complementary with the concept of ''Tzimtzum'' in that the subsequent spiritual realms and the ultimate physical universe conceal to different degrees the infinite spiritual lifeforce of creation. Their progressive diminutions of the Divine Ohr (Light) from realm to realm in creation are also referred to in the plural as secondary ''tzimtzumim'' (innumerable "condensations/veilings/constrictions" of the lifeforce). However, these subsequent concealments are found in earlier, Medieval Kabbalah. The new doctrine of Luria advanced the notion of the primordial withdrawal (a ''dilug'' - radical "leap") in order to reconcile a causal creative chain from the Infinite with finite Existence.
==Lurianic thought==
(詳細はIsaac Luria introduced three central themes into kabbalistic thought, tzimtzum, Shevirat HaKelim (the shattering of the vessels), and Tikkun (repair). These three are a group of interrelated, and continuing, processes. Tzimtzum describes the first step in the process by which God began the process of creation by withdrawing his own essence from an area, creating an area in which creation could begin. Shevirat HaKelim describes how, after the tzimtzum, God created the vessels (HaKelim) in the empty space, and how when God began to pour his Light into the vessels they were not strong enough to hold the power of God's Light and shattered (Shevirat). The third step, Tikkun, is the process of gathering together, and raising, the sparks of God's Light that were carried down with the shards of the shattered vessels.〔James David Dunn, ''Windows of the Soul'', p.21-24〕
Since tzimtzum is connected to the concept of exile, and Tikkun is connected to the need to repair the problems of the world of human existence, Luria unites the cosmology of Kabbalah with the practice of Jewish ethics, and makes ethics and traditional Jewish religious observance the means by which God allows humans to complete and perfect the material world through living the precepts of a traditional Jewish life.〔J.H. Laenen, Jewish Mysticism, p.168-169〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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