Chapter XXI

In order to better understand this concept,1 we must first discuss the meaning of the [first] two letters of the name Havayah yud , signifying contraction (tzimtzum), and hei expansion (hispashtus).

There is a general principle that whenever there is a transmission of influence and light to a mekabel [recipient] who is incomparably lower than the mashpia [source of influence], the mashpia must entirely contract [and thereby restrain] his intense essential light. Otherwise the mekabel would be incapable of receiving it, for the light as it exists within the mashpia is in a state of great diffusion. The mashpia must set aside the essence of this light, retaining and setting apart through this [process of] concentration only a limited portion which is fit to be revealed to the mekabel and assimilated by him. This [remaining portion] is known [in Kabbalistic terms] as a “point” (nekudah).

There are two aspects of contraction within the point. The first is the [almost] total withdrawal and concealment of the essential light of the mashpia. All that remains in a revealed state is the point, the yud that which is fitting to be transmitted and revealed to the mekabel.

The second aspect of the point is that even that [minute portion] which remains of the transmission is itself in a contracted state. It is only a point without expansion or breadth, contracted and concealed. It is called ayin (“nothing”), for it is only a point, neither revealed nor expanded.

This will help us understand, in general terms, the concept of the yud of the name Havayah. The essence of the Ein Sof -light is an utterly simple light which cannot be revealed, even as the source of hishtalshelus of the worlds [i.e., the scheme of creation made possible by means of the gradual descent of the creative light]. It is written,2 “For with You is the source of life”; i.e., even the “source of life” is only with You [not You , G-d Himself], for the source cannot be compared to G-d’s essential Being. This essential Being is “hidden from all the hidden; no thought can grasp Him at all,” even the highest level of Supernal thought (machshavah hakedumah). This light could therefore not serve as a source for the evolution of the worlds without the process of tzimtzum (“contraction”) to conceal it. The light is first absorbed and concealed within G-d’s essential Being, so that a miniscule glimmer of it may then be revealed as much as is necessary for the worlds to exist. This [glimmer] is the yud.

Concerning this it is stated,3 “He reveals deep things from the darkness.” The “darkness” is the essential hiddenness of the Ein Sof which is known as4 “His hidden darkness,” the level at which He is “hidden from all the hidden.” And out of this darkness is the above point revealed. After the contraction and concealment referred to as “the deep things” of “His hidden darkness” there is a revelation of light; yet this revelation is only a point, and is still concealed in relation to the hishtalshelus of [the development of] the worlds. For even though at this stage the point which remains of the light is still considered concealed in relation to the hishtalshelus of the worlds, its ultimate revelation for the sake of this hishtalshelus can take place only after the point’s expansion. As a “point” it is still beyond revelation. It is called ayin (“nothingness”) relative to both G-d’s essential Being and to the worlds; to Atzmus because it is insignificant in comparison, and to the worlds because it is not yet revealed.

Summary:
When influence is transmitted to a mekabel who is not comparable [to the mashpia], it is necessary for the latter’s essential light to be concealed and the remaining light to be contracted. The result is a point, still beyond revelation, represented by the yud of the Name Havayah.