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In Jewish Mysticism, Tzimtzum (צמצום Hebrew: "contraction" or "constriction") refers to the 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" *. The tzimtzum produced the required "vacated space" (chalal panui חלל פנוי, chalal חלל), devoid of direct awareness of God's presence.

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.

It is understood that the concept of Tzimtzum contains a built-in paradox, requiring that God be simultaneously transcendent 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..." 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 [http://www.mechon-mamre.org/p/pt/pt35b09.htm 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... 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)

This paradox is strengthened by reference to the closely related doctrine of Divine simplicity, which holds that God is absolutely simple, containing no element of form or structure whatever. Thus, here, if God's creative will is present, then He must be present in total - whereas the Tzimtzum, on the other hand, results in, and requires, a paradoxical "partial Presence" as above. The paradox has an additional aspect, in that the Tzimtzum results in a 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.

A Chassidic Explanation

Chabad Chassidus offers the analogy of a person and his speech to shed light on the concept of Tzimtzum. A person is obviously much more than what he says. However, in order to communicate a person must put aside all that he knows, all his experiences, and all that he is, and say only one thing ("the contraction"). However, when one goes through this process and now is choosing to express himself through this speech, he hasn't in any way lost or forgotton all his endless knowledge of who he really is ("the contraction is not a literal contraction"). Further, the one who hears his words also has the full revelation of who that person is when he hears those words, though he may not realize it. If the listener understood the language and was sensitive enough, he would be able to pull out from those words everything there is to know about the person (incidentally, this is the theory behind handwriting analysis).

So too, G-d who can do anything, chose to express himself through this world with all of its limitations. However, this does not mean, as pantheism posits, that G-d is limited to this particular form, or that G-d has forgotton all He can do. He still remembers what He really is, but is choosing to reveal only this particular aspect of Himself. Further, if we were sensitive enough would be able to see how G-d is truly giving us a full revelation of His infinite self through the medium of this world.

In the analogy, the "empty place" refers what remains when a person expresses himself through speech which seems to take on an indepndent existence from the person. To the listener who does not understand the language, the letters are "empty" of any revelation of the person. In the analouge this means that the world looks to us to be "empty" of G-dly revelation. True Kaballah and Chassidus, however, teaches one how to understand G-d's "language" so that one can see the G-dly revelation in every aspect of creation. Dovber, Schneuri (Printed in 1995, then again in 2003). Ner Mitzva Vetorah Or. Kehot Publication Society ISBN 0-8266-5496-7

See also

External links and references

תורת הצמצום | Jewish mysticism | Hebrew words

 

This article is licensed under the GNU Free Documentation License. It uses material from the "Tzimtzum".

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