Explanation is, however, necessary:1וְצָרִיךְ לְהָבִין
How is it possible for there to be revelation of the name Havayah that transcends time and space —in this material world, which is characterized by limitation and the concealment of G‑dliness?אֵיךְ אֶפְשָׁר שֶׁיִּהְיֶה בָּעוֹלָם הַגִּלּוּי דְּשֵׁם הוי', שֶׁלְּמַעְלָה מִזְּמַן וּמָקוֹם,
Revealing G‑d’s name Havayah
involves a revelation of G‑d’s infinite light. How could our material world contain such a revelation?שֶׁזֶּהוּ גִּלּוּי אוֹר הַבְּלִי גְּבוּל,
To clarify the question in depth:
All existence was brought into being through the tzimtzum,שֶׁהֲרֵי הִתְהַוּוּת הַמְּצִיאוּת הִיא עַל יְדֵי הַצִּמְצוּם
which involves the concealment of G‑d’s light.שֶׁעִנְיָנוֹ הוּא הֶעְלֵם הָאוֹר,
Tzimtzum is the noun derived from the infinitive verb letzamtzeim, which literally means “to concentrate” or “to contract.” Originally, G‑d’s infinite light was so powerful that limited existence could not be brought into being. As such, it became necessary for this infinite light to be concentrated and contracted to make it possible for limited existence and creation to come into being. As will be explained, the maamar here is referring to the first tzimtzum, which did not involve a mere proportional reduction or contraction of Divine light, but rather a total withdrawal of it.
The intensity of the revelation of G‑d’s light that existed before the tzimtzum made it impossible for limited existence to come into being. The light was too intense to allow any form of finite existence.וְהַיְינוּ, שֶׁמִּצַּד הַגִּלּוּי לֹא הָיָה אֶפְשָׁר לִהְיוֹת הִתְהַוּוּת הַמְּצִיאוּת,
It was specfically through the tzimtzum,כִּי אִם עַל יְדֵי הַצִּמְצוּם דַּוְקָא
which involves the concealment of G‑d’s light, that such finite existence was made possible.שֶׁהוּא הֶעְלֵם הָאוֹר,
This being the case, how is it possible for G‑d’s infinite light to be revealed in our material world, whose very existence is dependent on concealment and limitation?וְאִם כֵּן אֵיךְ אֶפְשָׁר שֶׁיִּהְיֶה בָּעוֹלָם גִּלּוּי אוֹר הַבְּלִי גְּבוּל.
The tzimtzum was necessary because when G‑d’s infinite light was revealed, limited existence could not come into being. That being so, once limited existence was brought into being, how can His infinite light be subsequently revealed within it? Seemingly, that revelation would nullify limited existence entirely.
Certainly, G‑d is undoubtedly kol yachol – utterly omnipotent, and nosei hafochim – capable of fusing opposites. He therefore could have brought limited existence into being even in the midst of the unlimited revelation of His light. Doing so, however, would have been an expression of His infinite power, and as such could not serve as the basis for the ongoing pattern of structured existence on which our world depends.
On the surface, the following resolution could be suggested:וְלִכְאוֹרָה הָיָה אֶפְשָׁר לְתָרֵץ
True, before the tzimtzum it was impossible for limited worlds to exist. But after the tzimtzum and the creation of the worlds, it became possible for the worlds to receive the revelation of infinite G‑dliness. To cite a parallel, Etz Chayim describes2שֶׁזֶּהוּ עַל דֶּרֶךְ הַמְבֹאָר בְּעֵץ חַיִּים
the manner in which the kav, the vector3 of Divine light that shined forth after the tzimtzum,4 was drawn down after – and thus within the parameters of – the tzimtzum, stating:בְּעִנְיַן הַמְשָׁכַת הַקַּו לְאַחַר הַצִּמְצוּם,
At the outset, Or Ein Sof, G‑d’s infinite light, filled the entire cavity,דְּבִתְחִלָּה הָיָה אוֹר אֵין סוֹף מְמַלֵּא אֶת הֶחָלָל
and thus there was no place for the worlds to come into being.וְלֹא הָיָה מָקוֹם לַעֲמִידַת הָעוֹלָמוֹת,
Though the maamar, quoting Etz Chayim, is speaking in spatial terms, these descriptions are merely figures of speech. On this lofty plane it is not appropriate to speak of space, even in a spiritual sense and certainly not in a physical sense.
Afterwards, G‑d withdrew His great light to the sideוְאַחַר כָּךְ סִלֵּק אוֹרוֹ הַגָּדוֹל עַל הַצַּד
and drew down one short vector of light, the kav.וְהִמְשִׁיךְ קַו אֶחָד קָצָר כוּ',
Etz Chayim questions:וְהִקְשָׁה בְּ"עֵץ חַיִּים",
Why was it first necessary to withdraw His light entirely — withdrawing the light of the kav as well (for it also existed before the tzimtzum) —לָמָּה הֻצְרַךְ בִּתְחִלָּה לְסַלֵּק אֶת כָּל הָאוֹר
and then draw down the light of the kav again?וְאַחַר כָּךְ יֻמְשַׁךְ הַקַּו,
Seemingly, since the light of the kav was later drawn down into the worlds,דְּלִכְאוֹרָה, מֵאַחַר שֶׁאַחַר כָּךְ נִמְשָׁךְ הַקַּו בָּעוֹלָמוֹת,
this demonstrates that the worlds were capable of accepting the revelation of the light of the kav.הֲרֵי מוּכָח שֶׁבְּאֶפְשָׁרוּת הָעוֹלָמוֹת שֶׁיִּהְיֶה בָּהֶם גִּלּוּי אוֹר הַקַּו,
If so, why was it necessary for Him to have withdrawn it at the outset?וְאִם כֵּן לָמָּה הֻצְרַךְ בִּתְחִלָּה לְסַלֵּק גַּם אֶת אוֹר הַקַּו,
On the surface, G‑d could have withdrawn only the remainder of His light, i.e., His infinite light that could not be drawn down into the worlds, and left the light of the kav.הֲרֵי הָיָה יָכוֹל לְסַלֵּק רַק אֶת שְׁאָר הָאוֹר וְשֶׁיִּשָּׁאֵר אוֹר הַקַּו.
Etz Chayim resolves these questions, explaining thatוּמְתָרֵץ בְּ"עֵץ חַיִּים",
had the light of the kav remained,דְּאִם הָיָה נִשְׁאָר הַקַּו,
since it is a revelation of the light (that shone before the tzimtzum),הִנֵּה לִהְיוֹתוֹ גִּלּוּי אוֹר (מֵאוֹר הַקּוֹדֵם)
it would have been impossible for the worlds to have come into existence.לֹא הָיָה אֶפְשָׁר לִהְיוֹת הִתְהַוּוּת הָעוֹלָמוֹת,
Before the tzimtzum, the kav was infused with the boundless character of the light revealed on that level and thus it also reflected an infinite dimension. As such, in this state it could not serve as the source for limited existence.
To explain: Before the tzimtzum, the light of the kav existed as an expression of the absolutely unlimited nature of G‑d’s light. To refer to the wording of Avodas HaKodesh cited later in the maamar: The Ein Sof is the perfection of all things. Just as it possesses an infinite dimension, so too does it possess a finite dimension, for were that not to be so, it would be lacking perfection.
The kav represents the finite dimension of G‑d’s infinite light. Before the tzimtzum, it was seen only as an expression of the absolutely unlimited nature of His light. It was only after the tzimtzum that its finiteness could be expressed as a quality in its own right.
It was only after the light that had existed before the tzimtzum — both G‑d’s infinite light and the light of the kav — was withdrawn entirelyוְרַק כַּאֲשֶׁר נִסְתַּלֵּק הָאוֹר לְגַמְרֵי
that the worlds came into being.וְנִתְהַוּוּ הָעוֹלָמוֹת,
After they came into being, it became possible for the light of the kav to be drawn down into themהִנֵּה לְאַחַר הִתְהַוּוּתָם אֶפְשָׁר שֶׁיֻּמְשַׁךְ בָּהֶם גַּם אוֹר הַקַּו
without their existence being nullified.וְלֹא יִתְבַּטְּלוּ מִמְּצִיאוּתָם.
On the surface, one might say that a similar concept applies to drawing down G‑d’s infinite light, which will be revealed in the Ultimate Future:וְלִכְאוֹרָה אֶפְשָׁר לוֹמַר כֵּן גַּם בְּעִנְיַן הַמְשָׁכַת אוֹר הַבְּלִי גְּבוּל לֶעָתִיד לָבוֹא,
In order for the existence of limited worlds to come into being, it was necessary that this infinite light be withdrawn, but once these worlds came into being,שֶׁלְּאַחֲרֵי שֶׁנִּתְהַוּוּ הָעוֹלָמוֹת,
it became possible for G‑d’s infinite light to be drawn into them.אֶפְשָׁר שֶׁיֻּמְשַׁךְ בָּהֶם גַּם אוֹר הַבְּלִי גְּבוּל.
In truth, however, the comparison is not at all appropriate,אַךְ בֶּאֱמֶת אֵין זֶה דִּמְיוֹן כְּלָל,
for Etz Chayim is speaking about the light of the kav, which it describes asשֶׁהֲרֵי בְּ"עֵץ חַיִּים" מְדֻבָּר בְּעִנְיַן אוֹר הַקַּו,
“a short vector,”קַו קָצָר,
i.e., the dimension of limitation within Or Ein Sof.שֶׁהוּא אוֹר אֵין סוֹף הַגְּבוּל,
Hence, after the tzimtzum it became possible for this light to shine within the worlds.וְלָכֵן אֶפְשָׁר שֶׁיֻּמְשַׁךְ בָּעוֹלָמוֹת,
As explained above, even this dimension of G‑d’s light had to be withdrawn entirely before it could be drawn down into the worlds. Nevertheless, since, by nature, the light of the kav relates to limitation, when it was revealed after the tzimtzum it became possible for it to be enclothed within finite existence.
Here, by contrast, the focus is on that dimension of the Or Ein Sof that had filled the entire cavity before the tzimtzum,אָמְנָם כָּאן מְדֻבָּר אוֹדוֹת אוֹר אֵין סוֹף שֶׁהָיָה מְמַלֵּא אֶת הֶחָלָל
i.e., the unbounded dimension of Or Ein Sof.שֶׁהוּא אוֹר אֵין סוֹף הַבְּלִי גְּבוּל,
As stated above, it is difficult to understand how this lightהִנֵּה בִּבְְחִינָה זוֹ אֵינוֹ מוּבָן אֵיךְ אֶפְשָׁר שֶׁאוֹר זֶה
could be drawn down into worlds whose entire existence came into being specifically through the tzimtzum.יֻמְשַׁךְ בִּמְצִיאוּת הָעוֹלָמוֹת שֶׁכָּל הִתְהַוּוּתָם הוּא עַל יְדֵי הַצִּמְצוּם דַּוְקָא.
To further clarify and intensify the question:וּבְיוֹתֵר אֵינוֹ מוּבָן,
The revelation of the infinite dimension of Or Ein Sof is a motif reflecting the polar opposite of tzimtzum.שֶׁהֲרֵי גִּלּוּי אוֹר אֵין סוֹף הַבְּלִי גְּבוּל הוּא עִנְיָן הָפְכִּי מֵעִנְיַן הַצִּמְצוּם.
This is not to say, Heaven forbid, that the revelation of this light and its withdrawal represent a conflict between two opposing forces. Rather, they are the result of a difference in the manifestation of G‑d’s will.
For, as is well known, the revelation of G‑d’s light Above is unlike the revelation of the light of the sun,דְּהִנֵּה יָדוּעַ שֶׁגִּלּוּי הָאוֹר לְמַעְלָה אֵינוֹ דּוֹמֶה לְגִלּוּי הָאוֹר מֵהַשֶּׁמֶשׁ.
for the sun is compelled, as it were, to reveal its light.שֶׁהֲרֵי הַשֶּׁמֶשׁ הוּא מֻכְרָח בְּגִלּוּי הָאוֹר מִמֶּנּוּ,
The intent is not that the sun is being forced to reveal its light, like a person whose “arm is being twisted” and is compelled to do something against his will. Instead, the intent is that the sun’s revealing its light is a natural phenomenon over which it has no control or choice. It was created as a luminary, and therefore radiates light without any will of its own.5
Above, by contrast, G‑d’s revelation of light comes about specifically as a result of His will,מַה שֶּׁאֵין כֵּן לְמַעְלָה שֶׁגִּלּוּי הָאוֹר הוּא בְּרָצוֹן דַּוְקָא,
It must be understood that what is intended in saying that the revelation – or withdrawal – of the light is dependent on G‑d’s will, the intent is not that G‑d changed His mind in any way, because it is not appropriate to speak of change on His part. That would conflict with one of the fundamental principles of faith:6 that G‑d is unchanging. Instead, the intent of saying that the revelation of the light is dependent on G‑d’s will is that just as a person invests his inner energy in willful activity, so too does G‑d invest His inner dimension in His light.7
i.e., before the tzimtzum G‑d desired that there be a revelation of light,וְהַיְינוּ שֶׁקֹּדֶם הַצִּמְצוּם הָיָה הָרָצוֹן בִּבְחִינַת גִּלּוּי אוֹר דַּוְקָא,
that His power of revelation would overpower His power of concealment,שֶׁיִּהְיֶה הִתְגַּבְּרוּת כֹּחַ הַגִּלּוּי עַל כֹּחַ הַהֶעְלֵם,
and that His unbounded dimension would overpower His limited dimension.כֹּחַ הַבְּלִי גְּבוּל עַל כֹּחַ הַגְּבוּל,
For G‑d’s powers of concealment and limitation existed before the tzimtzum, as well.שֶׁהֲרֵי גַּם קֹדֶם הַצִּמְצוּם
As stated in Avodas HaKodesh,8 “The Ein Sof is the ultimate perfection; just as He possesses an infinite dimension,” expressed by the infinite light that shined before the tzimtzum,הִנֵּה כְּשֵׁם שֶׁיֵּשׁ לוֹ כֹּחַ בְּבִלְתִּי בַּעַל גְּבוּל
“so too does He possess a finite dimension,” which is expressed through the tzimtzum and concealment of that light.כָּךְ יֵשׁ לוֹ כֹּחַ בִּגְבוּל,
The revelation of Or Ein Sof filled the cavityוּמַה שֶּׁהָיָה גִּלּוּי הָאוֹר אֵין סוֹף מְמַלֵּא אֶת הֶחָלָל,
because G‑d’s desire was that His dimension of revelation be dominant.הוּא מִצַּד הָרָצוֹן שֶׁיִּהְיֶה כֹּחַ הַגִּלּוּי בְּהִתְגַּבְּרוּת.
Afterwards, the tzimtzum occurredוְאַחַר כָּךְ הָיָה הַצִּמְצוּם,
because He desired that His dimension of limitation overpower His unlimited dimension.לְפִי שֶׁהָיָה הָרָצוֹן שֶׁיִּהְיֶה הִתְגַּבְּרוּת כֹּחַ הַגְּבוּל עַל כֹּחַ הַבְּלִי גְּבוּל.
Even when He “shined forth a short vector of the light” after the tzimtzum,וְגַם לְאַחַר הַצִּמְצוּם שֶׁחָזַר וְהֵאִיר כוּ',
it is not that He desired that the power of revelation become supreme again.אֵין זֶה בְּאֹפֶן שֶׁהָרָצוֹן הוּא שֶׁיִּהְיֶה כֹּחַ הַגִּלּוּי בְּהִתְגַּבְּרוּת,
For in addition to the fact that the kav was drawn down as “a short vector,”שֶׁהֲרֵי לְבַד זֹאת שֶׁהַמְשָׁכַת הַקַּו הוּא קַו קָצָר,
i.e., a limited light,אוֹר הַגְּבוּל,
it was also drawn specifically through the tzim-tzum,הֲרֵי גַּם זֶה נִמְשָׁךְ עַל יְדֵי הַצִּמְצוּם דַּוְקָא,
and the kav was drawn down in a manner that the effect of the tzimtzum was felt.וּבְהַמְשָׁכַת הַקַּו נִרְגָּשׁ גַּם כֵּן פְּעֻלַּת הַצִּמְצוּם.
Although as stated above, as the kav existed before the tzimtzum it could not give rise to limited existence and therefore had to be withdrawn entirely, after the tzimtzum its inherent connection to limitation became apparent and it gave rise to limited existence through its interaction with the Reshimu.
Thus, since the tzimtzum and the revelation of the infinite dimension of Or Ein Sof are two opposite thrusts, the original question remains:וְכֵיוָן שֶׁעִנְיַן הַצִּמְצוּם וְעִנְיַן גִּלּוּי אוֹר אֵין סוֹף הַבְּלִי גְּבוּל הֵם ב' תְּנוּעוֹת הָפְכִּיִּים,
How is it possible that there be a revelation of the infinite dimension of Or Ein Sof within the framework of existence brought into being by the tzimtzum?אֵיךְ אֶפְשָׁר שֶׁיִּהְיֶה גִּלּוּי אוֹר אֵין סוֹף הַבְּלִי גְּבוּל בְּהַמְּצִיאוּת שֶׁנִּתְהַוָּה עַל יְדֵי הַצִּמְצוּם,
This involves the fusion of two opposites.שֶׁזֶּהוּ עִנְיַן חִבּוּר ב' הֲפָכִים.

Summary

Building on the explanations in the previous section, a fundamental question is raised: How can there possibly be a revelation of the name Havayah – that transcends time and space – in this material world, which is characterized by limitation and the concealment of G‑dliness?
The existence of our world – and indeed, of all the higher realms that lead to its coming into being – came about through the tzimtzum, which involves the concealment of G‑d’s light. Hence, it is seemingly impossible for G‑d’s infinite light to be revealed in our world, whose very existence is dependent on concealment and limitation.
On the surface, the following resolution could be suggested: Before the tzimtzum, it was impossible for limited worlds to exist. But after the tzimtzum and the creation of the worlds, it became possible for infinite G‑dliness to shine within them.
To cite a parallel, Etz Chayim explains that the kav, the vector of Divine light that shined forth after the tzimtzum, is a revelation of the light that shone prior to the tzimtzum. Now, the tzimtzum involved a total withdrawal of G‑d’s light that shined beforehand, for were any vestige of that light to have remained, it would have been impossible for the worlds to have come into existence in their present state. Nevertheless, after they came into being, it became possible for the light of the kav to be revealed within them without their existence being nullified.
On the surface, one might say that a similar concept applies to drawing down G‑d’s infinite light that will be revealed in the Ultimate Future: In order for the existence of limited worlds to come into being, it was necessary for this infinite light to be withdrawn, but once these worlds came into being, it became possible for G‑d’s infinite light to be revealed within them.
In truth, however, the comparison is not at all appropriate, for the kav represents the dimension of limitation within Or Ein Sof. Since this light is by nature limited, after the tzimtzum, it became possible for this light to shine within the worlds. In contrast, the focus here is on the unbounded dimension of Or Ein Sof that had filled the cavity before the tzimtzum, and the revelation of the infinite dimension of Or Ein Sof is a motif reflecting the polar opposite of tzimtzum.
G‑d’s revelation or withdrawal of His light is a result of His will. Before the tzimtzum, G‑d desired that there be a revelation of light, Afterwards, the tzimtzum occurred because He desired that His dimension of limitation overpower His unlimited dimension. Even when He “shined forth a short vector of the light” after the tzimtzum, the dimension of limitation remained dominant. Thus, since the tzimtzum and the revelation of the infinite dimension of Or Ein Sof are two opposites, the original question remains: How is it possible that there be a revelation of the infinite dimension of Or Ein Sof within the framework of existence brought into being by the tzimtzum?