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	Tzimtzum - Wikipedia, the free encyclopedia
		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.
		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].
		This etymology is complementary with the concept of Tzimtzum, in that the physical universe conceals the spiritual nature of creation.
	en.wikipedia.org /wiki/Tzimtzum (989 words)

	YourArt.com >> Encyclopedia >> tzimtzum (Site not responding. Last check: 2007-10-14)
		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.
		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" http://www.chabad.org/library/archive/LibraryArchive2.asp?AID=7990.
		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.
	www.yourart.com /research/encyclopedia.cgi?subject=/tzimtzum (986 words)

	Tzimtzum (Kabbalah) - Biocrawler (Site not responding. Last check: 2007-10-14)
		In Jewish Mysticism, Tzimtzum (צמצום "contraction" or "constriction" in Hebrew) 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.
		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] (http://www.chabad.org/library/archive/LibraryArchive2.asp?AID=7990).
		The paradox is deepened in that the tzimtzum results in a simultaneous perception of the world being imperfect despite God's presence being everywhere.
	www.biocrawler.com /encyclopedia/Tzimtzum (648 words)

	Tzimtzum/ Lurianic Kabbalah
		It is also part of the notion of Tzimtzum that the very unfathomability and unknowability of God and His ways is the sine qua non of creation itself.
		Creation, the doctrine of Tzimtzum implies, is, in its very essence, "that which does not know." God's contraction, concealment, and ultimate unknowability are thus the greatest blessings he could bestow on the world and mankind.
		Tzimtzum is the subject of Chapter 4 of Symbols of the Kabbalah, pp.
	www.newkabbalah.com /Tzimtzum.html (783 words)

	Derrida and the Lurianic Kabbalah by S. Drob
		Tzimtzum provides, however, is not a physical space, but is rather more properly understood as “spacing in general” or as that “space” which allows for the differentiation of objects, thoughts, letters, and words.
		Tzimtzum, is indeed a principle of difference; the Lurianists hold that it originates in an act of distinction and judgment.
		For the Kabbalists the Tzimtzum assures that all finite presence is constituted by an absence.
	www.newkabbalah.com /Derrida3.html (9331 words)

	[No title] (Site not responding. Last check: 2007-10-14)
		Possibly, this act of Tzimtzum is the ultimate and deepest symbol of exile an exile of God into himself in which God sends a ray of light as an act of revelation (as opposed to the shevirat keilim which is only an act of retraction).
		Tzimtzum also show the theistic (as opposed to pantheistic) views of Lurianic Kabbalah as there is divine residue in every human.
		The first act of Tzimtzum is when god determines and limits himself in an act of din and reveals the roots of the quality of judgement which are left over after this initial Tzimtzum.
	yucs.org /~ben/brill/scholem.html (1446 words)

	Tzimtzum (Site not responding. Last check: 2007-10-14)
		Tzimtzum (Hebrew language - contraction or constriction) refers to the understanding in the Kabbalistic creation that God had to contract his infinite essence in order to allow for a conceptual space in which a finite, independent world could exist.
		The tzimtzum produced the required vacated space (chalal), devoid of direct awareness of Gods presence.
		It is understood that the concept of tzimtzum contains a built-in paradox, where God is simultaneously transcendental and Immanence.
	read-and-go.hopto.org /Jewish-mysticism/Tzimtzum.html (471 words)

	138 Openings of Wisdom - Opening 25
		This Tzimtzum caused some of His light and radiance to become visible, whereas previously -- and this applies even now to those levels where the Tzimtzum does not reach -- they could not be seen or grasped in any way.
		What the Tzimtzum did was only to remove the aspect of limitlessness from His power to bring a separate creation into being "outside" of Himself, so that from then on the work of creation would be subject to an orderly law within bounds and limits.
		If so, we may say that the Tzimtzum caused the light to become visible not in the sense that the Tzimtzum was the intrinsic cause of the light's ability to be seen but because the removal of limitlessness made it possible for it to be seen.
	www.azamra.org /Kabbalah/Openings/025.htm (1751 words)

	Jewish - Tzimtzum - creation of the world
		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.
		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.
		Tzimtzum is not a concept derived from Tanya, but rather it's roots go deep into early Kabbalah.
	www.foreveryjew.com /tanya/tzimtzum.html (1412 words)

	Tzimtzum
		This is impossible, and it is why you entertain the concept of tzimtzum, i.e., G-d 'removing' Himself to allow for "space" for the physical world.
		Tzimtzum according to you is an analogy for something beyond man's grasp.
		But if that is true, then the analogy is futile, as all analogies are only worthwhile if they achieve their purpose of elucidating something which man can eventually grasp.
	www.mesora.org /tzimtzum.html (1159 words)

	Yedid Nefesh - Song of the Soul (Site not responding. Last check: 2007-10-14)
		The secret of tzimtzum is one of the foundations of Kabbalah, and is the basis upon which kabbalistic doctrine was established.
		Tzimtzum in its simple meaning refers to when the Creator, Blessed be He, limited His perfect completeness, and by this created an imperfect reality.
		We also learn that even after the tzimtzum there is a presence of the En Sof in the space created by the tzimtzum.
	www.yedidnefesh.com /kaballah/song/48.htm (1129 words)

	138 Openings of Wisdom - Opening 24
		Further, His act of Tzimtzum prepared the way for the creation to come into being in a way suited to the nature of the created realms and beings, which exist within limits.
		If so, the Tzimtzum took place only in that which is for the sake of the creation, namely in His power to bring about the creation as a work outside of Himself.
		Prior to the Tzimtzum, the Sefirot already existed on a plane of limitlessness, and this is what He set aside in the Tzimtzum.
	www.azamra.org /Kabbalah/Openings/024.htm (1741 words)

	Kabbalah World Center - "The book of Ten Sfirot" - Part 6 - Table of Questions (Site not responding. Last check: 2007-10-14)
		Hence, the Nekuda of Tzimtzum, being the Yod, is considered the Shoresh of all the Otiot.
		Tzimtzum Bet, however, was also on Bina, meaning the two Nekudot joined in this Tzimtzum, the Nekuda of Malchut and the Nekuda of Bina, which is the association of Midat ha Rachamim with Din.
		Hence, Tzimtzum Bet is called a Kav, because of the two Nekudot that joined in this Tzimtzum, as it says, “and they two went.” Because of that it is called Rakia, or Parsa, which is like a Kav laid across, separating the Elyonim from the Tachtonim.
	kabbalah.info /engkab/talmud_eser_sefirot/part_6/table_questions.htm (2779 words)

	Reb Zalman Legacy Project: God Hidden, Whereabouts Unknown: Variations on a Kabbalistic Theme (Part II)
		The tzimtzum that meant the “absence of God” seemed to have completely overwhelmed the Presence of the “God of Justice,” Who is opposed to evil.
		The tzimtzum of the new reality-map is no longer associated with evil and the absence of God, but with ignorance and the concealing of God.
		In the thought of the Maggid of Mezritch, and later in the teachings of Reb Shneur Zalman of Liadi, tzimtzum is seen as a sort of mattan torah (giving of teaching) in which God to Israel, and parent to child, do tzimtzum to impart ideas that are beyond the capacity of the recipient to handle.
	www.rzlp.org /index.cfm?objectid=FCF77838-D612-00A6-AB08C22426F52378 (4126 words)

	Kabbalah World Center - The book of Ten Sfirot - Part I - Tzimtzum and Kav (Site not responding. Last check: 2007-10-14)
		It is the only one that was subject to the Tzimtzum, and we will clarify henceforth that it was emptied of every Shefa that she had from Ein Sof and remained a vacant Halal.
		After the Tzimtzum and the departure of the Ohr from that middle point, it became apparent that the Ohr Elyon is unfit to cleave to it because of her Tzura of the Gadlut of reception
		The Tzimtzum on the middle point is perceived as a new Olam that came out, from which the Ohr departed and left an empty Halal as we’ve explained above.
	kabbalah.info /engkab/talmud_eser_sefirot/part_1/tzimtzum_and_kav.htm (7028 words)

	Yedid Nefesh - Song of the Soul
		The tzimtzum creates a basis for all reality, because it is the transition between the simple ratzon and the limited ratzon.
		Similarly, before the tzimtzum, all of the reality of limits was in a state of negation, because there existed a state of "limitless," a state of complete perfection.
		The result of the tzimtzum was the real existing state of having boundaries.
	www.yedidnefesh.com /kaballah/song/49.htm (763 words)

	Tzimtzum \| Chabad.org > Parsha > Bereishit (Site not responding. Last check: 2007-10-14)
		For the withdrawal of divine light that occurred at the time of the tzimtzum was not absolute; rather, a "residue" (reshimu) of light remained within the "void." This "residue" is the divine power of concealment and limitation (as opposed to the power of revelation and infinite expansion withdrawn by the tzimtzum).
		With the tzimtzum, the manifestation of the divine infinity was withdrawn beyond the parameters of the "void," leaving behind the divine potential for limitation and definition, which is the source of finiteness and definitiveness of our reality.
		The "residue" of the divine light that remained behind at the time of the tzimtzum, concealed and obscured by the coarseness of the worlds and the realities that derive from it, is thereby revealed.
	www.chabad.org /parshah/article.asp?AID=2579 (1707 words)

	Lessons for Thursday, 16 Sivan, 5765 - June 23, 2005
		Were tzimtzum to be a non-entity and only constitute a state of concealment, its sole purpose being to hide and act as a barrier to the light, then created beings that emerge as a result of this tzimtzum would in reality not exist at all.
		Regarding the latter, it was explained earlier that the effect of tzimtzum on the light was that it caused it to assume the "shape" of letters, even though the light itself is not affected; its effect exists only in relation to created beings.
		This serves to prove that tzimtzum is indeed an entity, for as explained previously tzimtzum corresponds to kelim.
	www.lchaimweekly.org /cgi-bin/lessons.cgi?date=23062005&d1=1 (7285 words)

	Lessons for Friday, 17 Sivan, 5765 - June 24, 2005
		Likewise, the Name that indicates the attribute of Gevurah or tzimtzum is Elokim; i.e., when the light of the Ein Sof garbs itself in the attribute of Gevurah to bring about its own tzimtzum and concealment, it is known by the Name Elokim].
		In this brief note, the Rebbe Shlita explains why the Alter Rebbe stresses here that specifically "this [manner of] Gevurah and tzimtzum is also a quality of Chesed." His intention is to exclude thereby the Gevurah and tzimtzum discussed earlier, in the sixth chapter of the first part of Tanya.
		This latter point finds expression in the fact that each level of creation and each creature was brought into being through a manner of tzimtzum that is likened to "individual droplets" of rain that are channeled and phased, rather than descending all at once like "the floodgates of heaven." The "channeling" effect is thus twofold.
	www.lchaimweekly.org /cgi-bin/lessons.cgi?date=24062005&d1=1 (1559 words)

	I Will Write It In Their Hearts - Volume 4: The concept that the initial tzimtzum should not be interpreted as a ...
		The factor that caused these sages to interpret the tzimtzum in a simple manner is that, [according to their understanding,] it is impossible to say that G-d’s essence did not remove Itself from this world.
		Instead, it corrects certain particulars that were brought about by the tzimtzum and grants the potential and the possibility to nullify the concept of tzimtzum through the Divine service of the Torah and its mitzvos.
		This is understood from the explanations in Chassidus concerning the tzimtzum and the kav.
	www.sichosinenglish.org /books/letters-rebbe-4/092.htm (3855 words)

	Temple Israel
		In classes and on this pulpit before, I have shared with you to idea of “tzimtzum.” Literally, the Hebrew word “tzimtzum” means “contracting” or “withdrawing within oneself.” The concept comes from the realm of Jewish mysticism.
		But there is another side to tzimtzum, a darker sideand the kabbalistic midrash refers to it, as well.
		Tzimtzum will occur in order for our world to be.
	www.templeisrael.org /sermons/rhm2002.php (2205 words)

	The Essence
		The exact nature of the tzimtzum became the subject of disagreement among later kabbalists.
		Another opinion maintained that the tzimtzum was the actual withdrawal of G-d's essence as well as the removal of the Or Ein Sof.
		A fourth view held that the tzimtzum consisted of a concealment (but not a withdrawal) of both G-d's essence and the Or Ein Sof.
	www.safed-kabbalah.com /Arizal/Teachings.1.htm (3904 words)

	[No title]
		If I wasn't ready to do Tzimtzum, to contract myself enough to give her the room to make her own decisions - decisions that I might not make or approve of - I shouldn't have had a child.
		All relationships are based on Tzimtzum, founded upon the model of sacrificing ultimate control so that another can achieve their own place.
		And so we see that Tzimtzum is the difference between "in" and "out." This has developed into an important idea in my life and work as a rabbi.
	www.keshetjts.org /sources/MenachemCreditor.doc (1226 words)

	[No title]
		As was explained in chapters ten and eleven that the Light before the Tzimtzum includes the Light of Hishtalshellus in a manner of an essential heyuli.
		So that there are two aspects to this first Tzimtzum, 1) that the essence of the Infinite Light is completely hidden and 2) that even the "letters" that were estimated, meaning the finite Light, which is necessary for the Hishtalshellus is limited so as to be revealed only according to the level of creation.
		So that even though the student receives the entire explanation of this subject, but it still remains a little hidden, for the mentor still understands this explanation in a higher way than the student.
	www.geocities.com /KabbalahOnline/bnk1302.html (487 words)

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