Tzimtzum Harishon
What is the Tzimztum
The Tzimzum is how G-d put his light of Ein Sof completely aside, then returned in a concise and cryptic light (called Kav). Henceforth the light is not tench as it was originally, rather diluted and superficial.
Henceforth the Tzimtzum has two opposite outcomes, while still connected to its original source as before, however concise and cryptic.
Elsewhere, this idea of two opposite outcomes is illustrated by an analogy from a physical phenomenon to hair, and the correlation between Teacher and student.
When hair is pulled the pain is as imminent as any other part of one's body. However when hair is cut it is very distinctive from the rest of the body where there is no pain felt. Hence on one hand the hair is attached to the body, however on the other hand when cut off one feels no pain at all.
Exactly so, figuratively speaking is the function of the Tzimtzum, On one hand, the light is consistently connected to its source, and just the same as before the Timtzum, however on the other hand concise and cryptic.
The other analogy and more famous is the correlation between a Teacher and a student. As a teacher’s information is too profound for the student to comprehend, a much more contracted approach is needed. However the teacher is not refraining from giving the student information, but rather is simplifying the information for the student to understand, whereupon the information for the teacher is the same.
Exactly so, figuratively speaking is the function of the Tzimtzum, On one hand, the light is consistently connected to its source, and just the same as before the Timtzum, however on the other hand concise and cryptic (Safer Mammorim 5651 page 166).
Who is the Tzimtzum for
Surely, when a teacher is too concise and cryptic the intelligence, by no means it will be concise and cryptic for the teacher himself. Hence intelligence is focused only on the student, thus the teacher's intelligence is just as before he gave over the intelligence to the student.
Henceforth this is analogized to how Tzimtzum has no effect on G-d or to his light of En sof, whether it was before he created the world or after (Safer Mamorim 5656 page 287- 288 [New Print page 381-382])
The function of the Tzimtzum and the process
The function of the Tzimtzum is for G-d to create the world. However G-d first needed to put his light aside (as mentioned before) which creates complete darkness, whereupon this light needs to fight its way and bring in a new light, called bokeah (T.M 5723 p1 page 103 ,Mammer Ki’may Tatzcha 5712 Melukut volume three page 165, Hemshech Ayein Beis volume one chapter 273).
Four views of the Tzimtzum
Historically there are two fundamental approaches to Tzimtzum: instigating whether Tzimtzum is literal, or not.
[In other words] If Tzimtzum removed G-ds’ lights, or whether the light is just concealed, or the Tzimtzum is the light itself, or the one projecting the light.
As result, there are four possible options
The Tzimtzum is literal , as well as its creator. I saw [the Rebbe says] explanations that say how can a king be as low as in trash heaven forbid (referring to the lowliest parts of the physical world)?
The Tzimtzum is literal, however only to the light (creating the world), not to the creator.
The Tzimtzum is just a illustration and not literal both to the light and to the creator.
Only to the light is there a Tzimtzum.
Initially, at the time of the Alter Rebbe the Misnagdim (the conflicts of Chabad) held following the first view and they translate “Les asar ponie meneh” - there is nothing found from him, to mean nothing is hidden from Devine providence.
According to the Misnagdims’ view, the opposing view (of how G-ds’ light exists in multiple places), is inadequate with well-spread works at the time.
According to the view of the author on Nefesh Hachaim, address in a letter goes according to the third opinion (which is inadequate with his teacher the Vilna Gaon), seemingly [the Rebbe suggests) swimmingly because he saw the works of Chabad, essentially the book of Tanya, hence was influenced, although I do not know if this is factual.
However Chabad Chassidim are determined to the fourth option, how Tzimtzum is not literal, not in the creator projecting the light, nor the light itself (only to the lower half of the light before the Tzimtzum as explained in length in Chabad works).
At our time we are merited to the tractate on Tzimtzum in length and detail in the scepters of Chabad, to whom whoever seeks for more information on the opinion of Chabad check the above sources.
Or Ein Sof - אור אין סוף
Or Ein Sof - G-es’ infinite projecting light
The terminology “Or Ein Sof” (the term as a whole “Or Ein Sof” not ‘Or’ or ‘Ein Sof’) - in most places - is regarded to the level of ‘Or’ (light) that is before the Tzimtzum.
The following we’ll define ’Or’ and ‘Ein Sof’ individually
Or - light
The word ‘Or’ is “M’eain Ha’mor” i.e. a direct reflection of G-d (Atzmus) himself. Hence this is illustrated by an analogy from a physical phenomenon of the rays of the sun. As the rays of the Sun are a direct reflection of the sun, so too, ‘Or’ is “M’eain Ha’mor” a reflection of G-d.
Ein Sof - Infinite
Is the reflection of G-d himself hence being infinite
Henceforth has three aspects 1. [Or] Ein Sof is not limited to its projection (to the world(s)) 2. The ‘Or’ itself [because it is Ein Sof] is infinite in all particular ways (however it is finite to be called and to be infinite) 3. Because it is a direct reflection of G-d (Atzmus), thus it has the ultimate and true definition of infinite, which has no boundaries whatsoever
Purpose of Or Ein Sof
The purpose of Or Ein Sof is to be an intermediate between the creations and their creator. Whereupon the creation can not be created by G-d without this intermediate (although the creations can not be created directly rather Tzimtzum is needed as explained before in concepts Tzimtzum)
Or Ein Sof before the Tzimtzum - אור אין סוף שלפני הצמצום
What is Or ein sof before the Tzimtzum
This idea is further illustrated by an analogy from a physical phenomenon: the nullification of the sun’s radiance and light within its source.
For surely, its radiance [in the sun] and light glow there too is more strongly, than when spread forth and glow in the space of the universe. However, within the sun its very existence is nullified within its source (it is as though [the light] were nonexistent).
Exactly so, figuratively speaking, is the very existence of the world and everything in it nullified about its source, which is the light of the Ein Sof, as is explained there at length.
Primarily this is an example for Or En Sof, however, Or en sof before the Tzimtzum is a Tzimtzum in potential, and is not yet of existence of light.
After the Tzimtzum is automatic, before the Tzimtum it's exclusively willed
This idea is also illustrated by an analogy from a physical phenomenon as explained above: the analogy from the radiance of the sun and within the sun, the sun is compulsory, and shines in an inadvertent automatic way as in the day of creation.
All this is ‘automatically shining’, potentially existing even before it physically does, otherwise how would it possibly be able to shine if it wouldn’t be in potential.
However Or en sof before the Tzimtzum is not forced to shine it is all dependent on how much and when G-d wants it to shine or not.