Tzimtzum (Kabbalah)

Tzimtzum (צמצום "contraction" or "constriction" in Hebrew) is a notion in the Kabbalistic theory of creation that God "contracted" his infinite essence in order to allow for a conceptual "space" in which a finite, independent world could exist. This contraction is known as the tzimtzum. The function of the tzimtzum was "to conceal from created beings the activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source" [1]. The tzimtzum produced the required "vacated space" (chalal חלל, chalal panui חלל פנוי), devoid of direct awareness of God's presence.

In Rabbinic literature, God is often referred to as "Ha-Makom" (המקום lit. "the place", "the omnipresent") as the tzimtzum resulted in the conceptual "space" in which the physical universe and free will can exist. Further, olam – the Hebrew for "world" or universe – is derived from the root word עלם meaning "concealment". This etymology is complementary with the concept of tzimtzum, in that the physical universe conceals the spiritual nature of creation.

It is understood that the concept of tzimtzum contains a built-in paradox, requiring that God be simultaneously transcendental and immanent.

• On the one hand, if the "Infinite" did not restrict itself, then nothing could exist – everything would be overwhelmed by God's totality. Thus existence requires God's transcendence, as above.
• On the other hand, God continuously maintains the existence of, and is thus not absent from, the created universe. "The Divine life-force which brings all creatures into existence must constantly be present within them... were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation..." [2]. Thus the biblical teachings: "You have made the heaven... the earth and all that is on it... and You give life to them all" (Nehemiah 9:6); "All the earth is filled with God's Glory" (Numbers 14:21); "God's Glory fills the world" (Isaiah 6:3). Creation therefore requires God's immanence.

In a well known articulation, Rabbi Nachman of Breslav discusses the inherent paradox as follows: "Only in the future will it be possible to understand the Tzimtzum that brought the 'Empty Space' into being, for we have to say of it two contradictory things... (1) the Empty Space came about through the Tzimtzum, where, as it were, He 'limited' His Godliness and contracted it from there, and it is as though in that place there is no Godliness... (2) the absolute truth is that Godliness must nevertheless be present there, for certainly nothing can exist without His giving it life." (Likkutei Moharan I, 64:1)

The paradox is deepened in that the tzimtzum results in a simultaneous perception of the world being imperfect despite God's presence being everywhere. As a result, most Kabbalists see the tzimtzum as a cosmic illusion. Furthermore, since man is an Olam Katan, a "world in miniature", this same process of tzimtzum is said to be replicated within each person.

See also

• Jewish principles of faith
• Divine simplicity
• Negative theology

External links and references

• "Paradoxes", in "The Aryeh Kaplan Reader", Aryeh Kaplan, Artscroll 1983, ISBN 0899061745
• "Innerspace", Aryeh Kaplan, Moznaim Pub. Corp. 1990, ISBN 0940118564
• Understanding God, Aryeh Kaplan
• Tanya, Shaar HaYichud VehaEmunah Shneur Zalman of Liadi – see Lessons in Tanya, chabad.org
• Shaar HaYichud – The Gate of Unity, Dovber Schneersohn – A detailed explanation of the concept of Tzimtzum.
• Veyadaata – To Know G-d, Sholom Dovber Schneersohn, a Hasidic discource on the paradox of Tzimtzum
• Tzimtzum: Contraction, azamra.org