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Chaz Parker-Alofs
Professor Nagarajan
May 5 2014
Religion and the Environment
Kabbalah and the Environment
The practice of Judaism, more specifically the Jewish mysticism known as
Kabbalah, as influenced by Rabbi Isaac Luria of the sixteenth century, is intrinsically
both ecologically aware and bio centric. The Lurianic belief that all life is created and
loved by God, and the vast implications of this notion, provide for an interesting way of
viewing not only the world, but also the inherent spiritual responsibilities of every human
and living thing in existence.
Judaism is a monotheistic religious tradition centered on the relationship between
God and his “chosen people” that can be traced back to prophets like Moses and
Abraham. Judaism is the oldest of the Abrahamic religions, followed by Christianity,
Islam, and a few others that have smaller fringe followings. It is the smallest of the
Abrahamic traditions, with only fifteen million practitioners worldwide. Most Jews are
either in the US or Israel, though there are many pocket groups scattered throughout the
world. The main religious text read and studied by most Jews are the Torah (the first five
books of the Christian bible), Mishnah, and Talmud (a collection of scholarly articles and
religious/ spiritual commentary of rabbis dating back thousands of years).
The Jewish view of God is that he is a singular, all-powerful being, and that they
are his chosen people. It is stated in the Torah that God created Adam and Eve. The Jews
believe themselves to be Gods chosen people. The Torah states that God and Abraham
formed a covenant, "And I will establish my covenant between me and you and your
descendants after you in their generations, for an everlasting covenant, to be God to you
and your descendants after you." (Genesis 17:7). In order to maintain said covenant
however, the chosen people must perform specific tasks. For most Jews, these tasks are
to live righteously, follow the commandments as stated in the Torah, and believe in/
worship God and only God as their deity. Kabbalah is a form of Jewish mysticism. It is
said to be the “soul” of Judaism, its practice is received through an unbroken, ancient
tradition from the revelation at Sinai. Another name for kabbalah in Hebrew is “Torat haSod” or the teaching of the secret. A main proponent of Kabbalah and Kabbalistic
thought was 16th century Rabi Isaac Luria. Luria’s family was originally from Germany,
though he and his father moved to Cairo where the young Luria studied under Rabbi
David ben Zimri, the chief Rabi of Egypt. Luria soon became a favorite young disciple of
the Rabbi, and his adamant studies soon afforded him great scholarly achievements. This
however was not enough for Luria; he then secluded himself to an Island in the middle of
the Nile River, returning to his family only once a week. During this seven-year period,
Luria studied the Zohar (the classic text of the Kabbalah; compiled by 2nd century
mishnaic sage Rabbi Shimon bar Yochai) the main work of Kabbalah, and other
Kabbalistic works.
At the end of this period, Luria emerged from his contemplative practice with a
revolutionary set of ideas that have had a lasting influence on not only Kabbalah, but also
Judaism, and apply to the modern scientific understanding of the universe including the
big bang and the inflationary model of the universe. Rabi Cordovero of Spain developed
the idea of the Ein Sof, or infinite God, when translated from Hebrew. This Ein Sof is
known as the infinite God, it encompasses everything that is and could possibly be. The
ein sof is all-powerful, entirely filled with a vital life giving potency, but also completely
empty, and devoid of anything. The ein sof encompasses both good and evil, dark and
light, but within the ein sof these two contrasting forces are not opposing but held in
perfect balance and neutralized. (Drob, 102) The ein sof is indivisible and all
encompassing, but when it chose to create, it could not create within itself because it was
too full and powerful. Thus it had to perform what in Kabbalic terminology is called the
Tzim Tzum, to create a vacuum within itself where it could create.
Before the Tzim Tzum, the ein sof was harmoniously balanced and could not be
separated from itself. It was comprised of the force of Rahamim (compassion) and Din
(stern Judgment). Rahamin and Din were fused together in the ein sof, bound together in
light. During the Tzim Tzum, the ein sof withdrew into itself, creating an empty space
within which the force of Din took on independent life. This self-withdrawal or
contraction, caused a purging of all potential evil from the space in which the ein sof no
longer inhabited. This when light and dark, good and evil, grew to be separate and
opposing forces that were out of balance. The empty space contained the force of Din and
a faint impression of the divine light of the ein sof. This miniscule dot of light is known
as the Reshimu. Out of the Reshimu, the ein sof let out a ray to illuminate the vacuum
that he had created, and put into balance and organize the two opposing forces that now
filled this space. From this ray, five dimensions or existences formed, each level upward
being closer to the ein sof and perfection. Out of this ray Adam Kamon was created in a
higher realm of existence than the one in which we currently live. (McLean, Kabbalistic
Cosmology and its parallels in the ‘Big-Bang' of Modern Physics)
Luria called the whole process Kav, meaning creation from nothing. At first
Adam Kamon did not have the form of man, rather appeared as a set of ten concentric
circular vessels known as Igglium. The outer circle remained in close contact with the ein
sof, and eventually these ten circles formed themselves into the form of the human body.
The outer circle rested in the head of the body. From the head and eyes of this primordial
man poured forth a brilliant light. The responsibility of these vessels was to receive and
to hold this light that originated from the ein sof. The top three vessels were able to hold
the power, but as they poured into the lower ones, the power was too great, and the
bottom six vessels shattered into 288 pieces that fell through the worlds and into the
chaotic vacuum that had been created by the ein sof’s separation. These fragments still
contained remnants of the light that had been pouring from the ein sof, and as they fell
most were captured in the underworld and trapped their by evil. One of these sparked,
and its potency created material existence, the cosmos, and earth as we know it. Thus the
light or energy of creation "fell into matter". (McLean, Kabbalistic Cosmology and its
parallels in the ‘Big-Bang' of Modern Physics) Luria’s creation theory is much like what
scientists today imagine the big bang to look like. What is startling is that while Lurianic
cosmology and our modern understanding of the way in which the universe are closely
related and strikingly similar, the two were separated by four hundred years
It is at this point where the responsibility of Jews and all of humanity comes into
play. Kabbalists believe that Adam, the first human was created as a perfect microcosm
for the primordial Adam Kamon. Adam, along with all of his descendants, were created
in order to collect the shards of the broken igglium, and restore the universe to its proper
wholeness. Within each person’s soul lie ten spiritual igglium, and it is their
responsibility to bring each circle into balance with the others. This must be done on
order to achieve spiritual perfection and develop a relationship with the ein sof.
Kabbalists believe that one cannot achieve this however, unless they have let go of the
ego, the selfishness and sense of self-importance that comes with being human. Once
one’s soul is balanced, it is their responsibility to turn their focus outward onto the world.
This idea is similar to this Buddhist idea of Chi, and the Hindu ideas of Chakra. God’s
covenant with the sons of Abraham is that they must help and repair the shattered igglium
of the universe. In order to do this, they must live morally upright lives in the service and
belief of God. Kabbalist Rabbi Joshua Heschel stated, “The meaning of man’s life lies in
his perfecting the universe. He has to distinguish, gather, and redeem the sparks of
holiness scattered throughout the darkness of the world. This is the motive of precepts
and good deeds.” (Schwartz, 30) Thus it is the goal of a Kabbalist is to become a living
bridge between the ein sof and the world, so that God is equally manifest above and
below, for the healing and redemption of all.
Kabbalsits believe that the Torah’s commandments must be carried out so that the
universe can be both healed and reunited with the infinite God, they believe that God
created everything in the universe, and as such everything intrinsically has a small piece
of the infinite within it. This ideology provides interesting implications for the way a
kabbalist sees and interacts with other, people, animals, and the world around them.
Rabbi Miles Krassen, a modern Kabbalist and planetary thinker, states “Nature is neither
a source to be exploited for utilitarian benefits nor a sentimental vestige of the past to be
romanticized by poets and naturalists. It is rather an ultimate link in a chain of divine
manifestation that directly emerges from the divine source of life (Krassen, 137).”
If not only man, but also all of existence is not only made in Gods image, but by God,
then logically speaking, everything contains a fragment of the ein sof. Thus it is not only
man's duty to put restore the universal igglium to their natural order bit every living
things duty. A common Kabbalist idea is that every one and every thing has their highest
spiritual potential. Meaning that everything has the ability to heal or redeem a certain
amount of the universe before it dies. If somebody was to kill or harm anyone or thing
unnecessarily, they would not only be hindering the universe and God from reuniting,
they would also be acting disharmoniously with the rest of creation and directly against
their own nature and reason for existence. Further more, God is said to have created only
out of divine love, implying that he loves everything in creation equally as his own. If
one were to hurt or kill one of Gods creatures (be it alive or not) we would be hurting not
only our brothers and sisters, but our kindred spirits whose soul purpose for existing is
for the reintegration of the infinite and creation.
Many modern Kabbalists could be considered to be theologically bio centric. The
ultimate goal of the Kabbalist is to become more like the creator in order to achieve a
deeper and more intimate relationship with him. Cordovero stressed that showing mercy
and respect and bringing beneficence upon every aspect of creation is what it means to
become like the Creator. Rabbi Cordovero states in his book The Palm Tree of Deborah:
“One’s mercy should extend to all creatures, neither destroying nor despising any of
them. For the Supernal Wisdom is extended to all created things – silent, growing,
moving and speaking [i.e., mineral, plant, animal and human]” (Cordovero 1974). Since
we are all part of creation, we should view and treat everything as equal to ourselves.
Cordovero states later n his book “One should not uproot anything which grows, unless it
is necessary, nor kill any living thing, unless it is necessary. And he should choose a
good death for them, with a knife that has been carefully examined, to have pity on them
as far as possible (Cordovero 1974).” What is interesting is that Cordovero and other
Kabbalists believe that we humans have an even larger responsibility than other living
creatures, not only must we bring ourselves to spiritual ascension, but we must also help
other living creatures reach theirs. In order to do this, we must treat all of creation with
love and respect, only with mutual love and effort will we be able to restore balance
between the ein sof and the universe.
Jewish and Kabbalic thought is intrinsically ecologically conscious and aware. In
the Jewish tradition, there is a holiday specifically meant for the worship of trees. This
holiday is known as Tu Beshvat. To kabbalists, the tree contains enormous symbolic
value and the Tu Beshvat is one of the important tikkun olam (mending of the universe))
when human actions can correct the harms done to the natural balance (sephirot).
Therefore a medieval kabbalist ceremony, based on a traditional Jewish prayer was
devised. During the ceremony, three courses each containing ten fruits were served. It is
believed that by eating these fruits and simultaneously reciting the appropriate portion of
the Torah, practicioners would bring back the natural balance to the universe. The ritual
also involves, the drinking of 4 cups of wine. The first cup was comprised of white wine,
symbolizing the dormant winter. The second cup was filled with white wine, and then a
few drops of red were added. The third cup was predominantly red with a bit of white,
and the fourth was made completely of red wine. This cycle is representative of the
natural cycle of the seasons. From winter to spring, and the blooming of trees and other
plant life.
Currently Tu Beshvat is seen within the Jewish community as an ecological
awareness day. Throughout the world (though predominantly in Israel) Jews plant trees
and celebrate life. This idea of planting of the trees actually stems from the Kabbalist
idea of Tikkun olam (reuniting the universe). For Kabbalists, the tree perfectly
symbolizes the stages of ones life. Periodically, we all go through our own “winters”, we
suffer from trauma, periods of darkness or depression. We all suffer at different times of
our lives, but, like a tree, we emerge from these winters and blossom. According to
Kabbalists, this emergence is how we move forward spiritually and in our mission for
perfection of the universe. Having gone through hardship, we blossom brighter than ever
before, and are better able to provide not only ourselves, but also those around us with
shade, protection, and the fruits of our labor. (Rapaport, Tu B’shvat: Emerging)
Thus, the Lurianic creation cosmology and its effect on both Kabbalah and
Judaism in general, provide for an interesting way of viewing not only the world, but also
the inherent spiritual responsibilities of every human and living thing in existence. The
question this way of viewing the world leaves one with is this: What would our global
society look like if everyone on the planet respected and loved life, and treated
accordingly, no matter the consequences to industry or economy? What harm would
come if one began to think like this? Say that there is no God, that we do not have
inherent responsibilities bestowed upon us by some benevolent force, that the natural
environment doesn’t matter. What harm would be done by simply treating all life with
respect and love? Think about it, what is there to lose?
Works Cited
Charing, Douglas S.. The Torah. Oxford: Heinemann, 1993. Print.
Cordovero, Moses ben Jacob. The palm tree of Deborah. New York: Hermon Press,
19741960. Print.
Drob, Sanford. "Lurianic Kabbalah." Lurianic Kabbalah. The New Kabbalah, 2001.
Web. 20 Apr. 2014.
Drob, Sanford L. Symbols of the Kabbalah: Philosophical and Psychological
Perspectives. Northvale, NJ: J. Aronson, 2000. Print.
Freeman, Tzvi . "What Is Kabbalah? - The Soul of Judaism - Essentials." What Is
Kabbalah? - The Soul of Judaism - Essentials. N.p., n.d. Web. 8 May 2014.
Horowitz, Isaiah, and Miles Krassen. The generations of Adam. New York: Paulist Press,
1996. Print.
Mclean, Adam . "Kabbalistic Cosmology." Kabbalistic Cosmology. N.p., n.d. Web. 8
May 2014. <http://www.levity.com/alchemy/luria.html>.
Rapaport, Karen. "Tu B'shvat: Emerging." Aishcom. Aish, 08 Jan. 2014. Web. 08 May
2014.
Rikvash, Moshe . "Rabbi Isaac Luria - The Ari Hakodosh - The Arizal (5294-5332; 15341572) - Jewish History." Rabbi Isaac Luria - The Ari Hakodosh - The Arizal (5294-5332;
1534-1572) - Jewish History. Kehot Publication Society, n.d. Web. 8 May 2014.
Schwartz, Barry L.. Jewish heroes, Jewish values: living mitzvot in today's world. West
Orange, N.J.: Behrman House, 1996. Print.
Schwartz, Oded. "Tu B'Shevat the Tradition of Eating Dried Fruits and Nuts GemsinIsrael.com." Tu B'Shevat the Tradition of Eating Dried Fruits and Nuts GemsinIsrael.com. Gems in Israel, 2004. Web. 08 May 2014.