There is, however, a need [for additional explanation]: The reason that space and time as brought into being from the name E-lohim are characterized by distinction is because time and space as created from E-lohim [bring into being seemingly] inde­pendent entities. When the six directions of space and the divi­sions of past, present and future within [the continuum of] time feel that their entire existence is the G‑dliness that creates them, then they are as one (as explained above, sec. 6). How, then, was it possible that within the space of the Ark, (a space that was characterized by distinction, which indicates that it appears as an independent entity) be revealed the Divine name Havayah ([that is] not subject to measurement)?1

The germ of the matter can be explained as follows:2 The contraction and concealment [brought about by] the name E-lohim affects merely the created beings; it causes no concealment at all for the name Havayah. Therefore, even after [the creative power] of the name Havayah is enclothed within the name E-lohim, thus causing the world [to feel itself as] an independent entity, there is no concealment before [Havayah]. Thus, the revelation of the light of the name Havayah — [which brings about the realization that] the world exists because Havayah creates it, is to be found even within the framework of being (that comes about through the concealment brought about by the name E-lohim and) which involves space and time being considered as distinct entities.

[This concept is explained by using] a renowned analogy, that of a master and a disciple who are on two incomparably different planes of thought.3 [When the master desires to teach his disciple], he must first conceal the essence of his conception [of the idea that he wishes to impart, with the result that] there remains but the external aspect [of the concept. Moreover,] even this external aspect must be limited and concealed [as well] in garments; i.e., in explanations and analogies. The contraction and concealment [that results] exists only for the disciple, but not for the master. The master discerns the essence of his conception of the idea even within the external aspect [he communicates to the student], and even within the garments and analogies [in which he garbs it].

There is a further point. The analogy of master and disciple [is not entirely representative of the analogue, the manner in which the infinite dimensions of the name Havayah are expressed through the medium of the name E-lohim]. For the concept that the process of contracting and garbing [of the idea] does not conceal anything for the master implies [one point]: that after the contraction [of intellect] the inner conception of the idea shines forth to the master, even as it is vested within the external aspect [he communicates] and even within the garments [in which he garbs it].

With regard to [the analogue] in the spiritual realms, the concept that tzimtzum, [the process of contraction and conceal­ment,] does not produce genuine limitation,4 (i.e., that the tzimtzum does not represent a concealment for G‑d) involves two points:

a) After the tzimtzum, the Or Ein Sof, G‑d’s infinite light is actually revealed in the “empty space,” [i.e., the “space” where the tzimtzum occurred,]5 as it was prior to the tzimtzum. [This point is paralleled in the analogy of the master and disciple given previously.]

b) Even during the tzimtzum, the tzimtzum does not represent a concealment for G‑d, as explained at length in the dis­courses.6

[This latter point] leads to a deeper understanding of how even within existence as brought into being through the concealment of the name E-lohim, the revelation of the light of the name Havayah shines through. For with regard to this dimension, [the analogy of a master and a disciple is not appropriate. In that instance,] the tzimtzum represents concealment [not only for the disciple, but] for the master as well, for at the time of the tzimtzum itself, the idea is concealed from the master as well. And thus, even after the tzimtzum, when the master sees the essence of the concept clothed within the garments and analogies, the garments themselves [represent foreign concepts,] unrelated [to the concept itself].7

[In the analogue] in the spiritual realms, even the act of tzimtzum itself does not represent concealment for G‑dliness. Therefore, the revelation of the name Havayah shines within the entity [brought about by the process of tzimtzum].

This leads to a deeper conception of the expression “This is not a common place,” the place itself in which the Beis HaMik­dash was located is uncommon.8 {Similarly, with regard to the expression “The site of the Ark is not subject to measurement” — the place itself is not subject to measurement.} For the reve­lation of the name Havayah is in the place itself.