Shaar Hayichud: Chapter 4 - Part 2

Since the Divine activating force responsible for the existence of created things must continuously be present within them, they are completely nullified in their source. This means, as the Alter Rebbe explained in the previous chapter, that in reality, they do not “exist.”

Why, then, do we nevertheless perceive created beings as enjoying a tangible “existence”? Only because we are unable to see or comprehend the Divine utterance that is contained within each created thing and that calls it into being.

The Alter Rebbe illustrated this by considering the sun’s rays. When they are not within their source, the sun, but diffused throughout the expanse of the universe, they are perceived as having independent existence. However, when they are contained within the sun-globe, they clearly have no such “existence” at all.

The following question therefore arose: Since created beings, unlike the sun’s rays, must constantly have their source within them, why do we not actually see how they are completely nullified in their source?

In order to answer this question, the Alter Rebbe wrote that a certain preface would be necessary—and hence this, the fourth chapter, now elaborates on G‑d’s capacity for tzimtzum, or contraction.

Just as the sun gives forth illumination, so, too, does the Four-Letter Divine Name Havayah provide us with spiritual illumination. Likewise, just as the sun’s shield protects us from the intensity of its rays, so, too, does G‑d shield us with the Divine Name Elokim.

Our opening verse—“For a sun and a shield is Havayah Elokim”—thus means that the Name Havayah illumines like the sun while the Name Elokim screens its illumination, like the sheath of the sun, enabling its light to be received.

The Rebbe notes: “This refers to the [last] three letters hey, vav, and hey of this Name, which form the word hoveh, the root of the verb which means ‘[to bring into] being.’”

Just as here, the prefix of the letter yud indicates an ongoing process, so, too, does the initial yud of the Name Havayah indicate that G‑d creates everything ex nihilo, continuously.

It is the “sun” of Havayah whose illumination continuously brings creation into being. However, were this illumination to be revealed within created beings, they would be aware of their complete nullification within their source, and we would not see before us created beings. For as explained earlier, when the activating force is perceived, the created being is “nonexistent.”

This is why the “shield” of Elokim is necessary—in order to conceal from created beings the Divine illumination of Havayah that is within them and that is responsible for their existence. Only then can they perceive themselves as existing independently of their life-force. And this perception in turn makes it possible for created beings to consider and feel themselves to be tangibly existing, as shall be explained.

G‑d’s benevolence thus dictates that there be an infinite number of worlds and creatures that will benefit from His beneficence.

Creatio ex nihilo is utterly beyond the realm of created beings. In the words of the Midrash: “Even if all mankind were to gather together, they would not be able to create even the wing of a gnat and animate it.”7

Until now, we have been speaking of the specific attribute of Gedulah, or chesed. The Alter Rebbe will now say that just as this attribute, which is responsible for creation, is unfathomable, so, too, with regard to the attribute of gevurah, or “contraction.” The function of this attribute is to conceal from created beings the activating force within them, enabling them to exist as tangible entities instead of being utterly nullified within their source.

In the Alter Rebbe’s words:

Thus, it is the attribute of gevurah and tzimtzum that enables the life-force to be concealed from the very creature it is creating.

Just as the sun’s rays are merely a diffusion from the sun, so, too, all of creation is but a diffusion of G‑d’s activating force. Since, however, created beings are continuously found within their source (unlike the sun’s rays, which do leave their source), their Divine source should cause them to be completely nullified within it, just as the light of the sun is in a state of complete nullification when found within the sun.

G‑d’s omnipotence expresses itself not only in His ability to bring forth light and bestow life but also in His ability to conceal this same light and life from the beings He creates.

However, since creation is an act of revelation rather than concealment, creatio ex nihilo should surely consist of the revelation of the Divine life-force within the created being. How, then, do both these things manifest themselves at the same time? On one hand, the revelation of the Divine life-force; on the other, the condensation and concealment of this life-force so that created beings will be unaware of it and consider themselves to be independently existing entities and not utterly nullified within their source.

Indeed, the paradox of tzimtzum defies the comprehension of mere created beings—

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 Chaim, 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.

It is explained in the Kabbalah that these are the source of all letters,

Just as the five physical organs of speech divide sounds and letters into five separate categories (labial, guttural, etc.), so, too, do the five spiritual levels of gevurah give rise to the twenty-two supernal letters.

Since the tzimtzum and the letters (on one hand) and the revelation of the Divine light and life-force (on the other hand) both emanate from the level of Atik Yomin, it follows that the tzimtzum does not effect an objective concealment as viewed from their common source Above, for, as previously explained, “No entity can conceal itself from itself.”

Thus, tzimtzum affects and is only felt by created beings, who because of this concealment are unable to perceive the Divine life-force that continuously creates them. This is necessary in order for them to think of themselves as independently existing—a state which must be felt by them if they are to “tangibly exist.”

In truth, however, they are utterly nullified within their source Above.