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 of Gevurah, the ability to conceal, is as real and as effective as His attribute of Gedulah, His ability to reveal, we may mistakenly liken creation to the sun’s rays insofar as they exist beyond the confines of the sun-globe.

Forestalling this possible error, the Alter Rebbe now explains that G‑d’s power to reveal and His power to conceal are truly one and the same. For revelation and concealment are respectively “light” (or) and its “vessels” (kelim), which are fused in complete and total unity. Moreover, in the state in which they exist in their supernal source, they are not only united: they are one and the same.

Now it is axiomatic that “No entity can conceal itself from itself.”

An illustration of this concept is found in the Shulchan Aruch, Orach Chayim, where it is stated that covering one’s head with one’s hand does not serve as a valid head-covering, because head and hand are part of the selfsame individual; the hand cannot be said to conceal that which the head itself reveals.

The same is true here too: Since the power to reveal and the power to conceal are essentially one and the same power, which is a manifestation of G‑d’s limitless ability, it is impossible for tzimtzum to bring about a real concealment that will be so regarded when viewed from the Divine perspective. Tzimtzum only enables created beings to perceive themselves as independently existing entities; G‑d does not view them this way at all.

(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 a vessel covers that which is within it, so does the tzimtzum cover and conceal the light and the life-force that flows into created beings, and this tzimtzum makes it impossible for them to perceive the G‑dliness that is vested within them.