Since the capacity for tzimtzum emanates from the Divine attribute of Gevurah, one might erroneously infer that it actually serves to create an independently existing entity; i.e., not only does the created being regard itself as such, but the Creator views it so as well. For inasmuch as G‑d causes this concealment, and His attribute […]

(והנה בחינת הצמצום והסתר החיות נקרא בשם כלים, והחיות עצמו נקרא בשם אור 10(The tzimtzum and concealing of the life-force is called in kabbalistic terminology kelim (“vessels”), and the life-force itself is called or (“light”),11 which signifies revelation. שכמו שהכלי מכסה על מה שבתוכו, כך בחינת הצמצום מכסה ומסתיר האור והחיות השופע For just as […]

Thanks to G‑d’s attribute of Gevurah and His capacity for tzimtzum — so the Alter Rebbe explained in the foregoing chapter — created beings live in the illusion that they possess an independent and tangible existence: they are unaware of the Divine life-force continuously found within them. Being thus insensitive to the force that animates […]

It was stated in the previous chapter that both the expansive and creative attribute of Chesed and the concealing and constrictive attribute of Gevurah transcend the grasp of created beings. Here the Alter Rebbe adds that these attributes transcend even the comprehension of those souls that proceed from the level of Atzilut. Even so lofty […]

Earlier on, in ch. 4, the Alter Rebbe explained that the Supernal attributes of Chesed and Gevurah — the former finding expression in the diffusion of the Divine life-force that creates and animates created beings, and the latter finding expression in the obscuring of this life-force from them (so that they conceive of themselves as […]

ולכן גם הארץ ומתחת לארץ הן אין ואפס ממש לגבי הקב״ה Therefore, even the earth and that which is below it are naught and utter nothingness in relation to the Holy One, blessed be He, ואינן נקראות בשם כלל, אפילו בשם עוד, שהוא לשון טפל and are not called by any name at all, not […]

The Alter Rebbe explained in the previous chapters that the Scriptural statement that “in the heavens above and upon the earth below there is none other,” is not intended to negate the existence of another god. Rather, it tells us that Divine Unity is such that there is no true existence other than G‑d, for […]

והנה גדר ובחינת שם עולם נופל על בחינת מקום ובחינת זמן דוקא The term “world” can be applied solely to [that which possesses] the dimensions of space and time, בחינת מקום הוא מזרח ומערב, צפון, דרום, מעלה ומטה “space” referring to east, west, north and south, upward and downward, ובחינת זמן: עבר, הוה ועתיד and […]

ולפי שמדת מלכותו יתברך מיוחדת במהותו ועצמותו יתברך בתכלית היחוד, כמו שיתבאר Now, since [G‑d’s] attribute of Malchut is united with His Essence and Being in an absolute union, as will be explained, הלכך גם בחינת המקום והזמן בטילים במציאות ממש לגבי מהותו ועצמותו יתברך, כביטול אור השמש בשמש space and time which are created […]

There is no other reality but G-d, yet the world appears totally separated from G-d. Rabbi Ben Tzion Krasniaski recaps the subject.