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Academic literature on the topic 'Tzimtzum'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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Journal articles on the topic "Tzimtzum"

1

GOLDSCHMIDT, TYRON, and SAMUEL LEBENS. "Divine contractions: theism gives birth to idealism." Religious Studies 56, no. 4 (2018): 509–24. http://dx.doi.org/10.1017/s0034412518000665.

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AbstractThe first part of the article presents three little arguments from theism to idealism. The second part employs these arguments to make sense of a puzzling doctrine of Jewish mysticism: the doctrine of divine contraction (Heb. tzimtzum).

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Luksch, Jakub. "Stvoření a Setkání. Vybrané luriánské motivy v myšlení Emmanuela Lévinase." REFLEXE 2024, no. 66 (2024): 135–55. http://dx.doi.org/10.14712/25337637.2024.26.

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The paper presents some common motifs of two thinkers who, despite a historical gap of several hundred years, had common roots in the tradition of Judaism. The notion of the Encounter, as analysed by Emmanuel Levinas, and the cosmogonic process of Creation in Isaac Luria’s system of thought have a common motif in the phenomenon of the socalled “contraction” (Hebrew: tzimtzum). Despite the fact that for the first thinker it is the domain of ethics and for the second the domain of ontology, the act of a certain “self-limitation” or “withdrawal” plays in both cases a foundational role.

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Sánchez Corrales, Carlos José. "The Habermasian Translation Proviso of Religious Content." Res Philosophica 101, no. 2 (2024): 377–400. http://dx.doi.org/10.5840/resphilosophica20241012121.

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Habermas’s translation proviso aims to legitimize religious argumentation in the informal part of the public sphere while requiring religious citizens to express their arguments in the formal part of the public sphere using a universal (secular) language. By considering secular scholars Gonzalo Scivoletto’s and Javier Aguirre’s critiques of the meaning of “translation,” this article highlights the inconsistency of the proviso as manifested in its application to the religious concept of tzimtzum (“divine contraction”), from which Habermas attempts to extract a secular worldview and moral intuit

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4

Scliar, Moacyr. "Cabala e modernidade." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 3 (2008): 107–8. http://dx.doi.org/10.17851/1982-3053.2.3.107-108.

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No começo, diz a Cabala luriânica, só existia o Criador; sua presença enchia o universo, mas por um processo de concentração, de retração (tzimtzum, em hebraico), permitiu o surgimento do universo. Foi criado então o homem primordial, Adam Kadmon. Dele, saíam raios de luz divina que deveriam reencher vasos ou recipientes que, contudo, se partiram. É necessário, então, um processo de restauração (tikun). Da mesma forma, quando o Adão bíblico foi criado, continha em si todas as almas; com o pecado, elas se dispersaram, ficando em cativeiro nos corpos humanos, mas ansiosas por retornas à fonte. É

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5

Julian, Ungar-Sargon. "Epistemology versus Ontology in Therapeutic Practice: The Tzimtzum Model and Doctor-Patient Relationships." Advance Medical and Clinical Research 06, no. 01 (2025): 08. https://doi.org/10.5281/zenodo.15347587.

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<strong>Abstract</strong> This paper examines how the philosophical tension between epistemology and ontology shapes the discourse on pantheism versus transcendence in Jewish mystical thought. By analyzing the works of contemporary scholars including Elliot Wolfson, Jonathan Garb, Amos Funkenstein, Rachel Elior, Ada Rapoport-Albert, Immanuel Etkes, Moshe Idel, and Eli Rubin, this study positions their interpretations within broader philosophical frameworks established by Kant and Hegel. The paper argues that Jewish mystical approaches to divine immanence and transcendence represent a unique ph

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6

Evlampiev, Igor I. "The philosophy of L.P. Karsavin and the mystical teachings of Kabbalah." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 634–43. http://dx.doi.org/10.25205/1995-4328-2022-16-2-634-643.

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The article proves that the philosophical system of L.P. Karsavin has a number of concepts borrowed from Kabbalah as a basis. Karsavin describes the relationship between God and the world in accordance with the concept of tzimtzum, according to which God limited himself in a certain sphere in order to give place to created being. Karsavin's concept of evil and his idea of Adam Kadmon as the original integral, divine state of man also have Kabbalistic origins. The article expresses the conviction that the use of Kabbalistic ideas does not contradict Karsavin's statements about the Christian nat

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7

Ungar-Sargon, Julian. "From Parable to Pedagogy: The Evolution of Meshalim as Literary Tzimtzum in Tanya, Likkutei Torah, and Torah Ohr." Journal of Religion and Theology 7, no. 2 (2025): 1–13. https://doi.org/10.22259/2637-5907.0702001.

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Julian, Ungar-Sargon. "Mirrors and Veils The divine hiding behind the veil." Advance Medical and Clinical Research 06, no. 01 (2025): 07. https://doi.org/10.5281/zenodo.15107020.

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This paper explores the theological concept of divine concealment across diverse mystical traditions, examining how the metaphors of mirrors and veils articulate the paradoxical hiding and revealing of the divine. Drawing from Kabbalistic notions of tzimtzum, Rebbe Nachman's "double concealment," Meister Eckhart's hidden Godhead, Simone Weil's theology of absence, and Henry Corbin's imaginal realm, we argue that divine hiddenness functions not as abandonment but as a profound mode of relationship. The study demonstrates how these traditions converge in understanding concealment as the necessar

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9

Ungar-Sargon, Julian. "The Dialectical Divine: Tzimtzum and the Parabolic Theology of Human Suffering a Synthesis of Classical Mysticism, and Contemporary Therapeutic Spirituality." Journal of Religion and Theology 7, no. 2 (2025): 49–58. https://doi.org/10.22259/2637-5907.0702005.

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Valeria, Iannaccone. "La svolta del respiro. Polisemia del silenzio tra pagine bibliche e versi celaniani." Aura, no. 2 (June 15, 2021): 43–55. https://doi.org/10.5281/zenodo.10827118.

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One could go so far as to say that the <em>h</em> is nothing other than the spirit of every letter: there is no sound that is not born and dies in aspiration, which is why it seems so closely related to the very act of breathing. A poet who had removed it from his name, Paul Celan, recognised poetry as «the trace that our breath leaves in the tongue». A Romanian of Jewish origin, Celan must have been very familiar with the <em>Kabbalah</em> and the account of creation. According to Jewish mysticism, God created the world by holding his breath, through the act of

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Books on the topic "Tzimtzum"

1

Facchinetti, Paolo. Paolo Facchinetti: Tzimtzum. Libri Aparte, 2015.

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Marion Baruch: Tzimtzum. Mousse Magazine and Publishing, 2023.

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Existência à Luz da Cabala: Teoria e Prática do Tzimtzum (Contração).. Imago, 1999.

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4

Fraenkel, Avinoam. Nefesh Hatzimtzum: Understanding Nefesh Hachaim Through the Key Concept of Tzimtzum and Related Writings. Urim Publications, 2015.

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Fraenkel, Avinoam. Nefesh Hatzimtzum, Volume 2: Understanding Nefesh Hachaim Through the Key Concept of Tzimtzum and Related Writings. Urim Publications, 2020.

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Book chapters on the topic "Tzimtzum"

1

Solomyak, Olla. "Tzimtzum." In The Routledge Companion to Jewish Philosophy. Routledge, 2025. https://doi.org/10.4324/9781032693859-20.

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Stanchina, Gabriella. "5. Self-limitation of the Moral Self as Kenosis." In The Art of Becoming Infinite. Open Book Publishers, 2025. https://doi.org/10.11647/obp.0442.05.

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Chapter 5 is devoted to the dynamism of self-limitation (ziwo kanxian 自我坎陷) of the moral self—that is, a paradoxical dynamism of entanglement that produces an ontological bifurcation between the moral self and cognitive self. From the viewpoint of the self, the question is how knowing, limited egos, scattered through the multiplicity of our brains and intentionally related to an exterior world, can be produced by an all-embracing and inexhaustible moral self, and ultimately contribute to its full realization. Now we have reached the key point of Mou’s definition of the human being as a “finite

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"Chapter 7. Tzimtzum." In The Sacred Power of Language in Modern Jewish Thought. De Gruyter, 2023. http://dx.doi.org/10.1515/9783111168760-008.

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"Conceptualizations of Tzimtzum in Baroque Italian Kabbalah." In The Value of the Particular: Lessons from Judaism and the Modern Jewish Experience. BRILL, 2015. http://dx.doi.org/10.1163/9789004292697_004.

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5

Lebens, Samuel. "Idealism ex Nihilo." In The Principles of Judaism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198843252.003.0003.

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This chapter makes a radical claim: theism entails a robust form of idealism. The chapter then goes on to use that claim to make sense of a central tradition of Jewish mysticism—tzimtzum, or divine contraction. The tradition in question is an idealistic solution to a problem concerning belief in creation; a problem that, this chapter ends with claiming, Gersonides may have been sensitive to.

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"Chapter Four Consciousness of the Deity (2): Tzimtzum." In From Phenomenology to Existentialism. BRILL, 2013. http://dx.doi.org/10.1163/9789004243347_005.

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7

"Chapter Nine. Buber’s Dialogic Interpretation Of The Doctrine Of Tzimtzum." In The Mystery of the Earth. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004181236.i-398.52.

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