Tzimtzum

Prior to Creation, there was only the infinite Or Ein Sof filling all existence. When it arose in G-d's Will to create worlds and emanate the emanated...He contracted (in Hebrew "tzimtzum") Himself in the point at the center, in the very center of His light. He restricted that light, distancing it to the sides surrounding the central point, so that there remained a void, a hollow empty space, away from the central point... He drew down from the Or Ein Sof a single straight line [of light] from His light surrounding [the void] from above to below [into the void], and it chained down descending into that void.... In the space of that void He emanated, created, formed and made all the worlds. (Etz Chaim, Arizal , Heichal A"K, anaf 2) — ] Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Rosicrucianism Practical Kabbalah People Role v t e Tzimtzum ( Hebrew צמצום ṣimṣūm "contraction" or "constriction") is a term used in the kabbalistic teaching of Isaac Luria , explaining his concept that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which a finite and seemingly independent world could exist. This contraction, forming an "empty space" (חלל הפנוי) in which creation could begin, is known as the Tzimtzum . Because the Tzimtzum results in the conceptual "space" in which the physical universe and free will can exist, God is often referred to as " Ha-Makom " (המקום lit. "the place", "the omnipresent") in Rabbinic literature . Relatedly, olam —the Hebrew word 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.

When it arose in G-d's Will to create worlds and emanate the emanated...He contracted (in Hebrew "tzimtzum") Himself in the point at the center, in the very center of His light. He restricted that light, distancing it to the sides surrounding the central point, so that there remained a void, a hollow empty space, away from the central point... He drew down from the Or Ein Sof a single straight line [of light] from His light surrounding [the void] from above to below [into the void], and it chained down descending into that void.... In the space of that void He emanated, created, formed and made all the worlds. (Etz Chaim, Arizal , Heichal A"K, anaf 2) — ] The tzimtzum ( Hebrew צמצום ṣimṣūm "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" ). 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. Parshat Vayeitzei: Yalkut Shimoni on the verse "He arrived..." Also, alternate sages in Midrash Bereishit Rabbah 68:9.

Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Rosicrucianism Practical Kabbalah People Role v t e The tzimtzum or tsimtsum ( Hebrew צמצום ṣimṣūm "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria 's doctrine that God began the process of creation by "contracting" his Ohr 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 ḥālāl happānuy "vacant space" ( ) 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 " ( lit. "the Place", "the Omnipresent") in Rabbinic literature ("He is the Place of the World, but the World is not His Place" ). 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. Prior to Creation, there was only the infinite Or Ein Sof filling all existence. When it arose in G-d's Will to create worlds and emanate the emanated ... He contracted (in Hebrew "tzimtzum") Himself in the point at the center, in the very center of His light. He restricted that light, distancing it to the sides surrounding the central point, so that there remained a void, a hollow empty space, away from the central point ... He drew down from the Or Ein Sof a single straight line [of light] from His light surrounding [the void] from above to below [into the void], and it chained down descending into that void. ... In the space of that void He emanated, created, formed and made all the worlds. — Etz Chaim , Arizal , Heichal A"K, anaf 2 Parshat Vayeitzei: Yalkut Shimoni on the verse "He arrived..." Also, alternate sages in Midrash Bereishit Rabbah 68:9.

Lurianic Kabbalah doctrine Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Rosicrucianism Practical Kabbalah People Role v t e The tzimtzum or tsimtsum ( Hebrew : צמצום ṣimṣum "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria 's doctrine that God began the process of creation by "contracting" his Ohr 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 ḥalal hapanuy "vacant space" ( חלל הפנוי ‎) into which new creative light could beam, is denoted by general reference to the tzimtzum . In Kabbalistic interpretation, tzimtzum gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant Creation. Various approaches exist then, within Orthodoxy , as to how the paradox may be resolved, and as to the nature of tzimtzum itself. See, for a survey, Rabbi David Sedley (2008). "The Perception of Reality: contrasting views of the nature of existence" , Reshimu Journal

Lurianic Kabbalah doctrine Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Rosicrucianism Practical Kabbalah People Role v t e The tzimtzum or tsimtsum ( Hebrew : צמצום , romanized : ṣimṣum , lit. ' contraction/constriction/condensation ' ) is a term used in Lurianic Kabbalah to explain Isaac Luria 's doctrine that God began the process of creation by limiting the Ohr Ein Sof (infinite light) of the Godhead in order to allow for a conceptual space in which the Four Worlds , or finite realms, could exist. This primordial initial contraction, forming a "vacant space" ( חלל הפנוי , ḥalal hapanuy ) into which new creative light could beam, is denoted by general reference to the tzimtzum . In Kabbalistic interpretation, tzimtzum gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant Creation. Various approaches exist as to how the paradox may be resolved, and as to the nature of tzimtzum itself. See, for a survey, Sedley (2008) .