A Definition of Tzimtzum Part One

shraga322 (32)in #religion • 7 years ago (edited)

Shraga Kreska 070717

I was recently told that my definition of Tzimtzum disagrees with almost every other Kabbalist, therefore I thought it pertinent to outline my definition in its entirety, to avoid any confusion, so that further dialogue is possible. It’s true that my definition borrows copiously from modern scientific ideas and the nature of infinity after the work of Cantor, who mathematically proved that infinities differ in size and indeed there can be a notion of a set of all infinities. Further such staggering paradoxes as:-

1…We can prove that there are as many points on a line one centimetre long as there are on a line a kilometre long.
2…We can also prove that in all time, there are as many years as there are days.
3…Also interesting for us; Cantor gave the symbol ‘Aleph’ to refer to the mysterious number which is the sum of all positive integers, it is not the last positive integer because there is no last…

[Source: Amir D.Aczel The Mystery of the Aleph, Pub. 2000 Four Walls Eight Windows NY]

If the reader should have some question as to whether mathematics has a bearing on Spiritual issues I would suggest looking at the work of Rabbi Yitzchak Ginsburgh at Gal Einai as a current example.

Tzimtzum

Tzimtzum is a postulate that deals with the nature of singularity and plurality. How can a ‘singular’ G_d - an Echad if you will, ‘create difference’. If G-d is indeed ‘the all’ and the ‘singular’ encompasser of ALL existence and furthermore of the fundamental TRUTH, how can ‘separateness ’exist’ outside of this ‘onenness’ and further be allowed ‘freewill’ which in effect permits falsity. This logical dilemma led R.Isaac Luria (basing his notion on previous Kabbalists), promulgated through his disciple R.Chaim Vital to advance the concept of Tzimtzum. This notion is well encapsulated in the following ‘translation’ of Bnei Baruch from the Tree of Life (Etz Chaim of Vital)

“Behold that before the emanations were emanated and the creatures were created,
The Upper Simple Light had filled the whole existence.
And there was no vacancy, such as an empty air, a hollow,
But all was filled with that Simple, Boundless Light.
And there was no such part as head, or end,
But everything was One, Simple Light, balanced evenly and equally,
And it was called “the Light of Ein Sof (Infinity).”
And when upon His simple will, came the desire to create the worlds and emanate the emanations,
To bring to light the perfection of His deeds, His names, His appellations,
Which was the cause of the creation of the worlds,
Then the Ein Sof restricted Himself, in His middle point, precisely at the center,
And He restricted that Light, and drew far off to the sides around that middle point.
And there remained an empty space, an empty air, a vacuum
Precisely from the middle point.
And that restriction was equally around that empty, middle point,
So that the space was evenly circled around it.
And after the restriction, when the vacant space remained empty
Precisely in the middle of the Light of Ein Sof,
A place was formed, where the Emanations, Creations, Formations, and Actions might reside.
Then from the Light of Ein Sof, a single line hung down from Above, lowered into that space.
And through that line, He emanated, created, formed, and made all the worlds.
Prior to these four worlds, there was one Light of Ein Sof, whose Name is One, in wondrous, hidden unity,
And even in the angels closest to Him
There is no force and no attainment in The Ein Sof,
As there is no mind of a created that could attain Him,
For He has no place, no boundary, no name.

The Ari (Rabbi Isaac (ben Solomon) Luria Ashkenazi (1534– July 25, 1572)), The Tree of Life, Part One, Gate One as related by his pupil R. Chaim Vital -Trans. Bnei Baruch”

This ‘restriction’ in the Ein Sof (the ineffable 'oneness' of G_d) is the Tzimtzum – it is in essence a ‘womb’ where polarity, separateness and freewill can manifest within a ‘nullifying’ singularity – the Echad.

This notion of ‘separateness’ has its root in the Garden of Eden with Adam Ha-Rishon's (first man as opposed to his 'blueprint' Adam Kadmon) ‘choice’ mediated by the serpent (forked tongue) who offers Good and Evil as wisdom of G_d which further will raise Adamah & Chavah (Adam & Eve) to godhood themselves, thereby violating monotheistic ‘reality’ and establishing an abomination of ‘duality’ in the structure of God himself.

Stand back a bit from this story and you begin to see something that very few appear to notice – this ‘promise’ was linked to good/evil, in a sense these ‘options’ are established as ‘knowledge’ for the ‘first’ time, prior to this ‘prohibitional’ choice such concepts could not exist, since all choices are ‘equalised’ or ‘nullified’ in a singularity. G_d is a ‘no-choice’ state that guards the boundary between ‘existence’ and non-existence. This boundary is the equation of ‘I AM’ I cannot be what ‘I AM NOT’. (in modern 'scientific' thought this can be stated - G_d is the 'observer of observers' who 'pops' the probability curve of existence). I am the all itself, no-quantity can manifest ‘beyond’ the encompassment of THE One.

This is the fundamental of monotheism, this is a manifestation of ‘infinity’ that is both itself all infinities and ‘beyond’ even those limits. Extension without boundary, thought without limit, presence without comprehension and existence without time.

Any ‘conception’ of G_d in ‘linearity’ or ‘time’ implies a proceeding from one state to another; but G_d cannot manifest ‘an other’ to proceed into since that other would also be Him. A linear progression from G_d to another time would make the concept time beyond Him, but we have established that it is not possible for an infinity beyond all infinities to be able to ‘progress’ since this would just be an extension of the infinity itself and would remain identical, and would have to encompass itself and therefore will always manifest identity: One and One alone.

This manifestation of ‘alternative’ ( the ‘knowledge’ of good and evil), could not exist in a timeless state since such a choice is a bifurcation of ‘reality’, and all choice is nullified by the state of ‘no choice’ which is the ‘Garden’ itself. Time implies ‘linearity’ (a ‘series’ of metamorphisms from state now to future state), which is different from the original which paradoxically ‘kills’ the original state, which in effect makes ‘time’ the master of G_d; which is nonsense.

Therefore, we see the real quandary of this ‘choice’ - to allow such a ‘choice’ would raise time as a new master of the ALL, which is why no state could exist past this unless the ‘burden’ of linearity and mortality could be ‘transferred’ to a new ‘creation’. In a sense, the Creation is not a creation, but a coercion of the ‘alternative’, an imperative necessitated by the nature of G_d himself, ‘there will be no gods but me’.

So, good and evil are raised as ‘substitutes’ to mask ‘existence’ and ‘non-existence’ , these very terms mark the ‘boundaries of the tzimtzum’ ; not that they are true, but their very existence ‘as choice’ immolates the possibility of their choice; they are boundary conditions which ‘manifest’ the tzimtzum itself, and in doing so, negate a schism between ‘outside’ and ‘inside’ which eradicates time and choice past the boundary. These illusory datums are a consequence of being forbidden from the ‘Tree of Life’ which would hold the manifestation of True/False – life/death -existence/nonexistence which is the true fundamental barrier of the tzimtzum.

In effect, good/evil becomes a ’chessed’ (or mercy) which permits choice in a limited subset which will never, in and of itself, ‘break’ tzimtzum, and therefore the ‘creation’ is maintained through both good and evil standing as guardians to THE TRUTH.

This ‘paradoxical state’ of tzimtzum maintains a ‘container’, which ‘creates’ time and ‘contains choice’ but it ‘exists’ in a ‘timeless‘ state we call G_d’ in that it manifests without before or after; not affecting the possible ‘plurality’ of states that the unity of G_d cannot support. It may appear to us to contain a universe of possibilities, but it is in reality a sandpit of logical necessity that allows the manifestation of ‘so-called’ freewill. The ability to manifest doubt, the ability to allow the mutation of false into good and vice versa, since its very datums are constructed only on ‘choice’ rather than any veracity.

Therefore, the command to obey without any hope of reward is imperative in Judaism. The only choice is to not choose, but rather obey THE Truth and not ascribe to it anything other than a command. The only mechanism of emancipation from the slavery of choice in the tzimtzum, is to manifest ‘no choice’ and as paradoxical as that may sound , this state we call Meshiach (Messiah) ; when all ‘options’ become one.