AYIN BEIS | Existence Unplugged

Chapter 27: Two Tzimtzums

Short Summary

The two concealments allowing the emergence of the spheratic structure.

Long Summary

The ten hidden sefirot, besides containing the energy of the entire image of existence (the sefirot), also contain the infinite energy that is beyond the ten sefirot (the level which allows for infinite sefirot), like the transcendent synergistic energy in a word, which comes from a higher intelligence than the words meaning and conceiving the idea itself. Two tzimtzums therefore allow for the emergence of the specific sefirot in Atzilut: 1) The “removal” (siluk) of the infinite energy within the finite energy, 2) The concealment of the finite energy, in which all the sefirot are joined together as one, to allow for individual sefirot to manifest.

The ten hidden sefirot, the root of the permeating energy (memalo kol almin), is the level that “arose in His will” (alos ha’ratzon), in which the Source envisions and prepares within himself the power to emanate a finite structure. And this level is connected with and encompassed in the infinite energy, the root of the transcendent energy (sovev kol almin), which precedes this “will” (kodem alos ha’ratzon). Similar to the strands of tzitzit (ohr pnimi, 32 channels of chochma), which extend from the garment (the makif of talit) and are of the same material as the garment (min konof), but are not part of the garment itself (unlike the root of the containers in the finite power before the tzimtzum, which are just letters alone, without a sense of transcendence), the hidden sefirot (root of the finite energies) are connected with and encompassed in — and similar to — the transcendence of the infinite light.

The process, thus, works like this: In the “lowest” level of the infinite energy arises the “will” which envisions the finite energy (ten hidden sefirot). The two tzimtzumim allow for the individual sefirot to emerge. This explains the seemingly bewildering term used to describe the ten hidden sefirot, atik of a”k, malchut of ein sof, as the “last” and “lowest” of ein sof (before the tzimtzum): The pre-tzimtzum energy has no parameters, no beginning or end, no top or bottom? Answer: “Last” refers to the final step in which the infinite energy envisions the finite energy of existence. This can be understood from what we discuss later in discourse 110 (p. 938).

Hebrew Text

prueba prueba prueba


Hidden sefirot; Malchut of Ein Sof; Two Tzimtzumim.

Points to Consider

On p. 43 he specifically states that according to the explanation in this discourse that the root of the finite energies (memaleh) is nor literally in the infinite energy (sovev), though it is transmitted from there and is connected and united with the infinite light. But on p. 44 he explains the meaning of the encompassing of the ten hidden sefirot (the finite energy) in the infinite energy as follows: the infinite energy envisioned the finite transmission. Which appears as if finite energy does indeed originate in the infinite energy, and is not just “passing through.” Yet, upon further reflection we must conclude that the finite energy has its own root in the Divine will, because from where else does it receive (what else embeds in it) its “programming instructions” to be the vision of a finite structure? That finite element cannot be extending solely form the infinite energy, i.e. on its own infinite energy does not contain the “programming” of a defined vision. Something other than itself must be telling it to “stop” and restrict the flow so it become a defined vision. And yet, even this finite “program” is transmitted through the infinite energy — its is connected and made of the same material, while being a separate entity (min kanaf).