Chapter XXVIII

All of this [progression the tzimtzum , the point, etc.] is relevant only where there is a flow from the Atzmus of the Ein Sof -light, enabling it to serve as a general source for the hishtalshelus of the worlds, and [their creation] from nothing to something. [For it to be a general source] there first had to be a contraction and concealment of the light of Atzmus , which is separate and elevated out of all proportion [to hishtalshelus]. This has been illustrated above by the analogy of a mashpia who transcends all comparison with his mekabel , and must therefore contract the essence of his light, leaving only a single, minimal point. Similarly, concerning the essential Being of the Ein Sof -light, there must first be a contraction of the essential light of Atzmus , leaving only a single point which can be a source of hishtalshelus. Even then the point is still concealed, and from it is drawn the kav , which is revelation.

This is the meaning of the teaching, “Like the creation of the world, there was first darkness and then light.” “Like the creation of the world” refers specifically [to the time] when G-d wanted to transmit, to be a mashpia by means of a “leap” (dilug) across an incomparable chasm from above to below; then there must be “first darkness,” i.e., concealment and tzimtzum , and then the residual point and the revelation of the kav [“light”]. The same process occurs from Atzilus to Beriah, Yetzirah and Asiyah. There must first be tzimtzum and concealment; and only then is the light revealed in these three Worlds. (This concealment is referred to as the Parsa , or “curtain.”) (Concerning this see Torah Or , the maamar entitled Pasach Eliyahu in Parshas Vayeira ; see also Etz Chayim, Shaar HaNikkudim , ch. 2.)

The same process recurs as Atzilus [“the World of Emanation”] serves as an intermediary between G-d [the Emanator] and creation. First, the light of the Atzmus of G-d is concealed, leaving only a single point the point of Chochmah , the yud of the Name Havayah , the potentiality of all that can be revealed. But it is still concealed, and becomes revealed [only] afterward, in Binah , which is the letter hei , as mentioned previously.

The above [process of concealment followed by revelation] relates to [levels which are] a source of the worlds. But before the worlds were created “there was only He and His Name”; there was only the revelation of the Atzmus of the Ein Sof -light as He truly is, before there arose the concept of transmission and drawing down from His essential Being. This is like the original light which filled the entirety of what is now the “void and empty space.” The Etz Chayim states it thus: “The simple Supernal Light filled all of existence…before there arose in His Will, as it were, [the desire] to create…”

Summary:
To transmit there must first be tzimtzum and concealment. Examples: From the essential Being (Atzmus) of the Ein Sof -light; from Atzilus to [the Worlds of] Beriah , Yetzirah and Asiyah ; from [G-d] the Emanator to the created beings. There was no concealment before the world was created.