Tzimtzum (צמצום) — Contraction

Core definition

Tzimtzum — "contraction" — is the foundational act of creation in Kabbalah and Chassidus: before emanation, the simple light of the Ein Sof filled all existence, with no empty space; when it arose in His will to create and emanate the worlds, the Ein Sof "contracted Himself," withdrawing His infinite light so that a space (chalal, the empty space) would remain in which finite worlds could exist, followed by the drawing of the kav (the thin line of measured light) [31669/maamar_032 :: Summary (עמוד רלא)]. The maamarim insist on the first tzimtzum's precise character: it is "in the manner of removal" (סילוק) — a total withdrawal — "and not in the manner of constriction and diminishing" [31669/maamar_032 :: עב׳ 143]. It is total concealment, and only afterwards comes the kav's drawing [31669/maamar_032 :: עב׳ 155].

How the Rebbeim develop it

Before and after. "Before the world was created" is before the tzimtzum: then "He and His name were alone" — the aspect of Malchus of Ein Sof as it is before the tzimtzum, called "His name alone," in the aspect of radiance alone [31674/maamar_026 :: עב׳ 1948–1954]. The general Atzilus is described as "the aspect of the light of Ein Sof before the tzimtzum" — revelation bound to concealment, "not new existence": the light of Ein Sof before the tzimtzum is revelation of light alone, while "the essence of the Luminary is in the aspect of total concealment, not in the category of revelation at all" [31674/maamar_026 :: עב׳ 1867–1879]. Through the tzimtzum, "the existence of the keilim was already made" [31674/maamar_026 :: עב׳ 1948].

What becomes a source. A sharp before/after distinction governs the worlds' root: before the tzimtzum, even the highest Malchus-of-Ein-Sof is "not in the worlds' relation at all — not even in the aspect of makif"; after the tzimtzum it is "at least in the aspect of makif to the worlds," because it was "drawn through the tzimtzum and came in the aspect of revelation outside His essence" [31674/maamar_026 :: עב׳ 2000–2042]. Only "the aspect of Malchus of Ein Sof specifically as it is after the tzimtzum" becomes a source for the worlds — and only as a makif [31674/maamar_026 :: Page summary (עמוד קפט)].

The tzimtzum's precedence is of loftiness. Although creation itself is from chesed and its purpose is revelation — "when it arose in His will to create the world, to do good to His creations" — nevertheless first came the tzimtzum, total concealment, and only afterwards the kav's drawing. This precedence is "of loftiness over the revelation, not only of time": לאו קודם להן — "no precedes yes"; the gevuros precede the chasadim, as night precedes day and the first tzimtzum (removal) precedes the kav's revelation [31669/maamar_032 :: Summary (עמוד רכט)]. "First darkness — the first tzimtzum; and afterwards light — the kav's revelation" [31669/maamar_032 :: Summary (עמוד רלא)].

The tzimtzum itself is for revelation. The heart of the Chassidic doctrine: the tzimtzum's intent "is not to be darkness and concealment but revelation specifically." The mashal is the giver and receiver: the giver who comprehends for himself need not constrict at all — his light shines in literal revelation; but to give to his other he constricts his intellectual light — and the constriction "must be total concealment." Through it specifically is found the light that pertains to the receiver — and more: through the constriction, "the giver's essential light is also drawn," which without the constriction certainly would not be drawn; it comes concealed in the precision of the letters and words of the giving [31669/maamar_032 :: Summary (עמוד רל)]. Giving and revelation outside oneself are impossible except through constriction [31669/maamar_032 :: Summary (עמוד רל)]. Likewise the receiver receives only through constriction — setting aside his Chabad and all his soul's powers to receive the teacher's words [31669/maamar_032 :: Summary (עמוד רל)].

Three manners of tzimtzum. The maamar distinguishes three manners: (1) withholding/delaying — followed by gevurah and judgment (e.g., punishment and teshuvah); (2) concealment — for revelation, drawing the giver's essential light; (3) diminishing — for revelation measured to the receiver's worth, constricting the comprehension to fit the receiver's brain's vessel. Both the first tzimtzum (concealment) and all the hishtalshelus's tzimtzumim (diminishing) are for revelation; only manner one is for withholding [31669/maamar_032 :: Summary (עמוד רלא)].

Revelation and tzimtzum complete one another. In the revelation is included the tzimtzum's intent: the Awtsmoos's revelation must come through Torah and mitzvos with existence maintained — unlike nullifying revelations that destroy — so that Israel become vessels for the essential light [31669/maamar_032 :: Intro].

Key distinctions

Related concepts

Sources