|
TZIMTZUM:
Creation is often explained in terms of a theory of emanationism:
by means of a progressive chain of successive emanations from "higher"
to "lower" the finite evolved from the Infinite and matter evolved from
spirit. But this suggestion as it stands is insufficient. to speak of a causal
evolutionary process of successive emanations merely begs the question
but does not answer it. For regardless of how long this chain of causal
evolutions may be, there always remains some relationship, qualitative as well as quantitative, between the effect and its cause. Just as in a
material chain the links are interlocked, connected and interrelated
retaining a basic relationship between the first link and the last one - so, too,
would it be in a gradual process of causal evolution. Thus, since the beginning of the chain of emanations is Hashem, the Infinite, the aspect of
infinity is never really cast off: Had the worlds descended from the light
of the Infinite according to a gradual descent from grade to grade by
means of cause and effect, this world would not in such a case, have
ever been created in its present form - in a finite and limited order -
nor, for that matter, even the (spiritual) Olam Habah (World to Come),
the supernal Garden of Eden, or the souls themselves. In a gradual
evolution and causal process "The effect is encompassed by the cause,
in relation to which it is essentially non-existent... Thus, even
numerous contractions will not avail to there being matter as dense as earth by way of an evolution from the spirituality of the abstract
intelligences, nor even (that most subtle and diaphanous type of "matter")
of the angels." Again: "The creation of the worlds is not by way of development from cause to effect... for even myriads upon myriads of
occultations and evolutions from grade to grade in a causal process
will not avail the development and coming into being of physical
matter - not even the matter of the firmaments - out of an evolution
from spririt. Rather, it is the power of the blessed En Sof (Infinite), the
Omnipotent, to create... ex nihilo, and this is not by way of a developmental order but by way of a "leap".
Hence, that something non-divine and finite should come about, necessitates there being in the process of emanation a "radical step", a
"leap" or "jump" which breaks the gradualism and
establishes a radical distinction between cause and effect: a radical act of
creation. Only after that has occurred, can we speak of an evolutionary
proccess culminating in finite and material entities. And this principle is
at the root of the doctrines of tzimtzum and Sefirot introduced by the
Kabbalah to solve the problem of creation.
The word tzimtzum has two meanings: (1) contraction; condensation;
and (2) concealment; occultation. Though both these meanings apply
in our context, the second one does so, perhaps, more than the first.
For the doctrine of tzimtzum refers to a refraction and concealment of
the radiating emanation from the G-dhead, in a number of stages and in
a progressive development of degrees, until finite and physical substances
become possible. This intricate theory is first treated in detail by
R. Isaac Luria. The basic works of his system all begin with an exposition of
tzimtzum. R. Schneur Zalman partly deals with it in Tanya,
more extensively in Sha'ar Hayichud Vehaemunah, and above all in Torah Or and Likutei Torah
Prior to creation there is but Hashem alone. Hashem as He is in Himself is called En Sof: the Infinite; He that Is Without Limit.
Of Hashem as En Sof nothing can be postulated except that He is En Sof: "High above
all heights and hidden beyond all concealments, no thought can grasp You at all... You have no known name for You fill all Names
and You are the perfection of the all"
In a mystical way, rather difficult to explain, there is a manifestation
or self-revelation of Hashem qua En Sof even before the act of creation.
This manifestation is called Or En Sof (the light of En Sof), and we
speak of this Light as equally omnipresent and infinite. This distinction
between En Sof and Or En sof is extremely important and must be kept
in mind. For when speaking of tzimtzum and the Seirot we relate these
to the Or En Sof, the light and radiation, rather than to the Luminary and Radiator (Ma-or), the En Sof.
Now, "when it arose in the Divine Will" to bring about the world
and the creatures, the first act in the creative process was to bring about
space in which the Divine emanations and, ultimately the evolving,
finite world could have a place to exist. This "primordial space" was brought about by a contraction or "withdrawal" and concentration of
Divinity into Itself: the omnipresent, infinite Light of the En Sof was
"withdrawn" into Himself; that is, it was screened, dimmed, hidden
and concealed, and where it was dimmed - where these occultation and
concealment of the Light occurred - and "empty" place, a "void"
(makom panuy; chalal) evolved into primordial space. This is the act of
the first tzimtzum, the radical act of dilug and kefitzah, as it were: an act
of Divine Self-Limitation, so to speak, as opposed to revelation. How
ever, this does not mean that the chalal is literally empty and void of all
Divine radiation, that the Divine Presence is literally and totally with-drawn
therefrom. Such interpretation would suggest an illegitimate
ascription of spatiality, and hence corporeality, to the Infinite, and
violate the principle of omnipresence affirmed in the most literal sense
by Scripture and tradition. The chalal is metaphorically spoken of as
a void, in relation to that which is "beyond" or "outside" the chalal:
"outside" the chalal there is a full manifestation of the Or En Sof, the Luminary
Despite all these qualifications and the metaphorical interpretation of
the withdrawal of the Light, this first act of tzimtzum is a radical "leap"
(dilug) that creates the possibility for a gradual process and evolution of
emanations to take place and to culminate in the creation of finite and
corporeal entities. The principal purpose of tzimtzum is to create a chalal
in which the Divine creatures would be able to exist and subsist as
opposed to becoming dissolved in the Divine Omnicity. The infinite
radiation of the Divine Light having been dimmed and concealed, as it were,
will now no longer consume and nullify the contents of the chalal in the way, for example, that a spark is totally consumed and
nullified in the flame itself, or the way the light of a candle would be totally absorbed and nullified in the very intense light of the sun.
In the second phase of the creative process an overt ray or radiation of
the Divine Light is made to beam into the primeval space of the chalal.
This thin ray or "line" (kav) irradiates the chalal and is the source of the
subsequent emanations: it is both the creative and the vivifying force of
the creation; it is the immanence of Hashem in creation while the concealed
Light is the all-encompassing transcendence of Hashem taking in all creation.
However, the kav itself also undergoes a series of numerous,
successive contractions and concealments. Each of these contractions
and concealments makes it possible for a successively lower stage or
creation to take place, ultimately culminating in the lowest stage and
creation represented by this finite, material and pluralistic world. It is
via this kav that the process of successive emanations and causal development
takes place. Unlike the first tzimtzum which was by way of dilug ("leap")
this development and evolution can be spoken of as gradual and causal.
To summarize, tzimtzum is "Something in the nature of an ocultation
and concealment of the flow of the light and life-force so that
only an extremely minute portion of the light and life-force should
irradiate and flow forth to the lower beings in a manifest way, as it
were, to be vested in them and influence and animate them so that they
may receive existence ex nihilo and be in a state of finitude and limitation.
"There is, thus, no change whatever in His blessed Self but
only for the created entities which receive their life-force... through
a process of gradual descent from cause to effect and a downward
gradation by means of numerous and various contractions (tzimtzumim)
so that the created entities can receive their life and existence from it
without losing their entity.
The Tanya sheds a great light and understanding into the human souls and the Heavenly soul (Neshama).
Please let us know that you have finished this page: |
Home