Tzimtzum
Encyclopedia
Tzimtzum is a term used in the kabbalistic teaching of Isaac Luria
, explaining his concept that God
began the process of creation by "contracting" his infinite
light in order to allow for a "conceptual space" in which a finite and seemingly independent world
could exist. This contraction, forming an "empty space" (חלל הפנוי) in which creation could begin, is known as the Tzimtzum.
Because the Tzimtzum results in the conceptual "space" in which the physical universe
and free will can exist, God is often referred to as "Ha-Makom" (המקום lit. "the place", "the omnipresent") in Rabbinic literature
. Relatedly, olam—the Hebrew
word for "world" or universe—is derived from the root word
עלם meaning "concealment". This etymology
is complement
ary with the concept of Tzimtzum, in that the physical
universe conceals the spiritual
nature of creation.
(repair). These three are a group of interrelated, and continuing, processes. Tzimzum describes the first step in the process by which God began the process of creation by withdrawing his own essence from an area, creating an area in which creation could begin. Shevirat HaKelim describes how, after the Tzimtzum, God created the vessels (HaKelim) in the empty space, and how when God began to pour his Light into the vessels they were not strong enough to hold the power of God's Light and shattered (Shevirat). The third step, Tikkun, is the process of gathering together, and raising, the sparks of God's Light that were carried down with the shards of the shattered vessels.
Since Tzimtzum is connected to the concept of exile
, and Tikkun is connected to the need to repair the problems of the world of human existence, Luria unites the cosmology of Kabbalah with the practice of Jewish ethics, and makes ethics and traditional Jewish religious observance the means by which God allows humans to complete and perfect the material world through living the precepts of a traditional Jewish life.
is that the concept of Tzimtzum contains a built-in paradox
, requiring that God be simultaneously transcendent
and immanent
.
Rabbi Nachman of Breslav discusses this inherent paradox as follows:
This paradox is strengthened by reference to the closely related doctrine of divine simplicity
, which holds that God is absolutely simple, containing no element of form or structure whatsoever. This gives rise to two difficulties. Firstly, according to this doctrine, it is impossible for God to shrink or expand (physically or metaphorically)—an obvious contradiction to the above. Secondly, according to this doctrine, if God's creative will is present, then He must be present in total—whereas the Tzimtzum, on the other hand, results in, and requires, a "partial Presence" as above.
The paradox has an additional aspect, in that the Tzimtzum results in a perception of the world being imperfect despite God's omniperfect Presence being everywhere. As a result, some Kabbalists saw the Tzimtzum as a cosmic illusion.
Hassidism, on the other hand, the concept of Tzimtzum is understood as not meant to be interpreted literally, but rather to refer to the manner in which God impresses His presence upon the consciousness of finite reality http://inner.org/worlds/tzimtzum.htm: thus tzimtzum is not only seen as being a real process but is also seen as a doctrine
that every person is able, and indeed required, to understand and meditate upon.
In the Chabad view, the function of the Tzimtzum was "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" . The tzimtzum produced the required "vacated space" (chalal panui חלל פנוי, chalal חלל), devoid of direct awareness of God's presence.
Here Chassidut sheds light on the concept of Tzimtzum via the analogy
of a person and his speech. (The source of this analogy is essentially Genesis Chapter 1, where God "spoke" to create heaven and earth
.):
In order to communicate, a person must put aside all that he knows, all his experiences, and all that he is, and say only one thing ("the contraction"). This is especially the case when we speak of an educator, whose level of mind and understanding is almost completely removed and incomparable to his student, that has to "find" an idea that is simple enough to convey to the student. However, when he goes through this process and now is choosing to express himself through this particular utterance, he has not in any way lost or forgotten all the knowledge of who he really is ("thus the contraction is not a literal contraction").
(Furthermore, the one who hears his words also has the full revelation of who that person is when he hears those words, though he may not realize it. If the listener understood the language and was sensitive enough, he would be able to pull out from those words everything there is to know about the person.)
So too, God chose to express Himself through this world with all of its limitations. However, this does not mean, as pantheism
posits, that God is limited to this particular form, or that God has "forgotten" all He can do. He still "remembers what He really is", meaning that He remains always in His infinite essence, but is choosing to reveal only this particular aspect of Himself. The act of Tzimtzum is thus how God "puts aside" His infinite light, and allows for an "empty space", void of any indication of the Divine Presence. He then can reveal a limited finite aspect of his light (namely our imperfect, finite reality).
(As clarified before, if man were spiritually sensitive enough, we would be able to see how God is truly giving us a full revelation of His infinite self through the medium of this world. To a listener who does not understand the language being spoken, the letters are "empty" of any revelation of the person. In the analogue this means that the world looks to us to be "empty" of Godly revelation. Kaballah and Chassidus, however, teaches one how to meditate in order to be able to understand God's "language" so that one can see the Godly revelation in every aspect of creation.)
Therefore, no paradox exists. The finite Godly light that is immanent within the universe, constantly creating and vivifying it, is only a "faint glimmer of a glimmer of a glimmer" (Tanya
, Iggeret HaKodesh, Chapter 20) of God's infinite, transcendent light that has been completely concealed by tzimtzum. (See also Dovber Schneuri
, Ner Mitzva Vetorah Or, Kehot Publication Society
. ISBN 0-8266-5496-7.)
held that tzimtzum was not literal, however, the "upper unity", the fact that the universe is only illusory, and that tzimtzum was only figurative, was not perceptible, or even really understandable, to those not fully initiated in the mysteries of Kabbalah.
The Leshem
articulates this view clearly (and claims that not only is it the opinion of the Vilna Gaon, but also is the straightforward and simple reading of Luria and is the only true understanding).
He writes
However, the Gaon and the Leshem held that tzimtzum only took place in God's Will (Ratzon), but that it is impossible to say anything at all about God Himself (Atzmut). Thus, they did not actually believe in a literal Tzimtzum in God's Essence. Luria's Etz Chaim itself, however, in the First Shaar, is ambivalent: in one place it speaks of a literal tzimtzum in God's Essence and Self, then it changes a few lines later to a tzimtzum in the Divine Light (an emanated, hence created and not part of God's Self, energy).
i professor, Mordechai Rotenberg
, believes the Kabbalistic-Hasidic tzimtzum paradigm has significant implications for clinical therapy. According to this paradigm, God's "self-contraction" to vacate space for the world serves as a model for human behavior and interaction. The tzimtzum model promotes a unique community-centric approach which contrasts starkly with the language of Western psychology.
Concepts:
Topics:
Isaac Luria
Isaac Luria , also called Yitzhak Ben Shlomo Ashkenazi acronym "The Ari" "Ari-Hakadosh", or "Arizal", meaning "The Lion", was a foremost rabbi and Jewish mystic in the community of Safed in the Galilee region of Ottoman Palestine...
, explaining his concept that God
God in Judaism
The conception of God in Judaism is strictly monotheistic. God is an absolute one indivisible incomparable being who is the ultimate cause of all existence. Jewish tradition teaches that the true aspect of God is incomprehensible and unknowable, and that it is only God's revealed aspect that...
began the process of creation by "contracting" his infinite
Ein Sof
Ein Sof , in Kabbalah, is understood as God prior to His self-manifestation in the production of any spiritual Realm, probably derived from Ibn Gabirol's term, "the Endless One"...
light in order to allow for a "conceptual space" in which a finite and seemingly independent world
World
World is a common name for the whole of human civilization, specifically human experience, history, or the human condition in general, worldwide, i.e. anywhere on Earth....
could exist. This contraction, forming an "empty space" (חלל הפנוי) in which creation could begin, is known as the Tzimtzum.
Because the Tzimtzum results in the conceptual "space" in which the physical universe
Universe
The Universe is commonly defined as the totality of everything that exists, including all matter and energy, the planets, stars, galaxies, and the contents of intergalactic space. Definitions and usage vary and similar terms include the cosmos, the world and nature...
and free will can exist, God is often referred to as "Ha-Makom" (המקום lit. "the place", "the omnipresent") in Rabbinic literature
Rabbinic literature
Rabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic writings throughout Jewish history. However, the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew term...
. Relatedly, olam—the Hebrew
Hebrew language
Hebrew is a Semitic language of the Afroasiatic language family. Culturally, is it considered by Jews and other religious groups as the language of the Jewish people, though other Jewish languages had originated among diaspora Jews, and the Hebrew language is also used by non-Jewish groups, such...
word for "world" or universe—is derived from the root word
Root (linguistics)
The root word is the primary lexical unit of a word, and of a word family , which carries the most significant aspects of semantic content and cannot be reduced into smaller constituents....
עלם meaning "concealment". This etymology
Etymology
Etymology is the study of the history of words, their origins, and how their form and meaning have changed over time.For languages with a long written history, etymologists make use of texts in these languages and texts about the languages to gather knowledge about how words were used during...
is complement
Complement
In many different fields, the complement of X is something that together with X makes a complete whole—something that supplies what X lacks.Complement may refer to:...
ary with the concept of Tzimtzum, in that the physical
Nature
Nature, in the broadest sense, is equivalent to the natural world, physical world, or material world. "Nature" refers to the phenomena of the physical world, and also to life in general...
universe conceals the spiritual
Spirituality
Spirituality can refer to an ultimate or an alleged immaterial reality; an inner path enabling a person to discover the essence of his/her being; or the “deepest values and meanings by which people live.” Spiritual practices, including meditation, prayer and contemplation, are intended to develop...
nature of creation.
In Lurianic thought
Isaac Luria introduced three central themes into kabbalistic thought, Tzimtzum, Shevirat HaKelim (the shattering of the vessels), and TikkunTikkun olam
Tikkun olam is a Hebrew phrase that means "repairing the world." In Judaism, the concept of tikkun olam originated in the early rabbinic period...
(repair). These three are a group of interrelated, and continuing, processes. Tzimzum describes the first step in the process by which God began the process of creation by withdrawing his own essence from an area, creating an area in which creation could begin. Shevirat HaKelim describes how, after the Tzimtzum, God created the vessels (HaKelim) in the empty space, and how when God began to pour his Light into the vessels they were not strong enough to hold the power of God's Light and shattered (Shevirat). The third step, Tikkun, is the process of gathering together, and raising, the sparks of God's Light that were carried down with the shards of the shattered vessels.
Since Tzimtzum is connected to the concept of exile
Jewish diaspora
The Jewish diaspora is the English term used to describe the Galut גלות , or 'exile', of the Jews from the region of the Kingdom of Judah and Roman Iudaea and later emigration from wider Eretz Israel....
, and Tikkun is connected to the need to repair the problems of the world of human existence, Luria unites the cosmology of Kabbalah with the practice of Jewish ethics, and makes ethics and traditional Jewish religious observance the means by which God allows humans to complete and perfect the material world through living the precepts of a traditional Jewish life.
Inherent paradox
A commonly held understanding in KabbalahKabbalah
Kabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
is that the concept of Tzimtzum contains a built-in paradox
Paradox
Similar to Circular reasoning, A paradox is a seemingly true statement or group of statements that lead to a contradiction or a situation which seems to defy logic or intuition...
, requiring that God be simultaneously transcendent
Transcendence (philosophy)
In philosophy, the adjective transcendental and the noun transcendence convey the basic ground concept from the word's literal meaning , of climbing or going beyond, albeit with varying connotations in its different historical and cultural stages...
and immanent
Immanence
Immanence refers to philosophical and metaphysical theories of divine presence, in which the divine is seen to be manifested in or encompassing of the material world. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world...
.
- On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Thus existence requires God's transcendence, as above.
- On the other hand, God continuously maintains the existence of, and is thus not absent from, the created universe. "The Divine life-force which brings all creatures into existence must constantly be present within them... were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation..." . This understanding is supported by various biblical teachings: "You have made the heaven... the earth and all that is on it... and You give life to them all" (NehemiahBook of NehemiahThe Book of Nehemiah is a book of the Hebrew Bible. Told largely in the form of a first-person memoir, it concerns the rebuilding of the walls of Jerusalem by Nehemiah, a Jew who is a high official at the Persian court, and the dedication of the city and its people to God's laws...
9:6); "All the earth is filled with God's Glory" (NumbersBook of NumbersThe Book of Numbers is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah/Pentateuch....
14:21); "God's Glory fills the world" (IsaiahBook of IsaiahThe Book of Isaiah is the first of the Latter Prophets in the Hebrew Bible, preceding the books of Ezekiel, Jeremiah and the Book of the Twelve...
6:3). Creation therefore requires God's immanence.
Rabbi Nachman of Breslav discusses this inherent paradox as follows:
This paradox is strengthened by reference to the closely related doctrine of divine simplicity
Divine simplicity
In theology, the doctrine of divine simplicity says that God is without parts. The general idea of divine simplicity can be stated in this way: the being of God is identical to the "attributes" of God. In other words, such characteristics as omnipresence, goodness, truth, eternity, etc...
, which holds that God is absolutely simple, containing no element of form or structure whatsoever. This gives rise to two difficulties. Firstly, according to this doctrine, it is impossible for God to shrink or expand (physically or metaphorically)—an obvious contradiction to the above. Secondly, according to this doctrine, if God's creative will is present, then He must be present in total—whereas the Tzimtzum, on the other hand, results in, and requires, a "partial Presence" as above.
The paradox has an additional aspect, in that the Tzimtzum results in a perception of the world being imperfect despite God's omniperfect Presence being everywhere. As a result, some Kabbalists saw the Tzimtzum as a cosmic illusion.
Chabad view
In ChabadChabad
Chabad or Chabad-Lubavitch is a major branch of Hasidic Judaism.Chabad may also refer to:*Chabad-Strashelye, a defunct branch of the Chabad school of Hasidic Judaism*Chabad-Kapust or Kapust, a defunct branch of the Chabad school of Hasidic Judaism...
Hassidism, on the other hand, the concept of Tzimtzum is understood as not meant to be interpreted literally, but rather to refer to the manner in which God impresses His presence upon the consciousness of finite reality http://inner.org/worlds/tzimtzum.htm: thus tzimtzum is not only seen as being a real process but is also seen as a doctrine
Doctrine
Doctrine is a codification of beliefs or a body of teachings or instructions, taught principles or positions, as the body of teachings in a branch of knowledge or belief system...
that every person is able, and indeed required, to understand and meditate upon.
In the Chabad view, the function of the Tzimtzum was "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" . The tzimtzum produced the required "vacated space" (chalal panui חלל פנוי, chalal חלל), devoid of direct awareness of God's presence.
Here Chassidut sheds light on the concept of Tzimtzum via the analogy
Analogy
Analogy is a cognitive process of transferring information or meaning from a particular subject to another particular subject , and a linguistic expression corresponding to such a process...
of a person and his speech. (The source of this analogy is essentially Genesis Chapter 1, where God "spoke" to create heaven and earth
Ex nihilo
Ex nihilo is a Latin phrase meaning "out of nothing". It often appears in conjunction with the concept of creation, as in creatio ex nihilo, meaning "creation out of nothing"—chiefly in philosophical or theological contexts, but also occurs in other fields.In theology, the common phrase creatio ex...
.):
In order to communicate, a person must put aside all that he knows, all his experiences, and all that he is, and say only one thing ("the contraction"). This is especially the case when we speak of an educator, whose level of mind and understanding is almost completely removed and incomparable to his student, that has to "find" an idea that is simple enough to convey to the student. However, when he goes through this process and now is choosing to express himself through this particular utterance, he has not in any way lost or forgotten all the knowledge of who he really is ("thus the contraction is not a literal contraction").
(Furthermore, the one who hears his words also has the full revelation of who that person is when he hears those words, though he may not realize it. If the listener understood the language and was sensitive enough, he would be able to pull out from those words everything there is to know about the person.)
So too, God chose to express Himself through this world with all of its limitations. However, this does not mean, as pantheism
Pantheism
Pantheism is the view that the Universe and God are identical. Pantheists thus do not believe in a personal, anthropomorphic or creator god. The word derives from the Greek meaning "all" and the Greek meaning "God". As such, Pantheism denotes the idea that "God" is best seen as a process of...
posits, that God is limited to this particular form, or that God has "forgotten" all He can do. He still "remembers what He really is", meaning that He remains always in His infinite essence, but is choosing to reveal only this particular aspect of Himself. The act of Tzimtzum is thus how God "puts aside" His infinite light, and allows for an "empty space", void of any indication of the Divine Presence. He then can reveal a limited finite aspect of his light (namely our imperfect, finite reality).
(As clarified before, if man were spiritually sensitive enough, we would be able to see how God is truly giving us a full revelation of His infinite self through the medium of this world. To a listener who does not understand the language being spoken, the letters are "empty" of any revelation of the person. In the analogue this means that the world looks to us to be "empty" of Godly revelation. Kaballah and Chassidus, however, teaches one how to meditate in order to be able to understand God's "language" so that one can see the Godly revelation in every aspect of creation.)
Therefore, no paradox exists. The finite Godly light that is immanent within the universe, constantly creating and vivifying it, is only a "faint glimmer of a glimmer of a glimmer" (Tanya
Tanya
The Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
, Iggeret HaKodesh, Chapter 20) of God's infinite, transcendent light that has been completely concealed by tzimtzum. (See also Dovber Schneuri
Dovber Schneuri
Dovber Schneuri was the second Rebbe of the Chabad Lubavitch Chasidic movement. Rabbi Dovber was the first Chabad rebbe to live in the town of Lyubavichi , the town for which this Hasidic dynasty is named...
, Ner Mitzva Vetorah Or, Kehot Publication Society
Kehot Publication Society
Kehot Publication Society and Merkos Publications, the publishing divisions of the Chabad-Lubavitch movement, were established in 1942 by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn...
. ISBN 0-8266-5496-7.)
Vilna Gaon's view
The GaonVilna Gaon
Elijah ben Shlomo Zalman Kramer, known as the Vilna Gaon or Elijah of Vilna and simply by his Hebrew acronym Gra or Elijah Ben Solomon, , was a Talmudist, halachist, kabbalist, and the foremost leader of non-hasidic Jewry of the past few centuries...
held that tzimtzum was not literal, however, the "upper unity", the fact that the universe is only illusory, and that tzimtzum was only figurative, was not perceptible, or even really understandable, to those not fully initiated in the mysteries of Kabbalah.
The Leshem
Shlomo Elyashiv
Rabbi Shlomo Elyashiv , also known as the Leshem or Ba'al HaLeshem, was a famous kabbalist, who lived in Šiauliai, Lithuania.His father was Rabbi Chayim Chaikl Eliashoff...
articulates this view clearly (and claims that not only is it the opinion of the Vilna Gaon, but also is the straightforward and simple reading of Luria and is the only true understanding).
He writes
However, the Gaon and the Leshem held that tzimtzum only took place in God's Will (Ratzon), but that it is impossible to say anything at all about God Himself (Atzmut). Thus, they did not actually believe in a literal Tzimtzum in God's Essence. Luria's Etz Chaim itself, however, in the First Shaar, is ambivalent: in one place it speaks of a literal tzimtzum in God's Essence and Self, then it changes a few lines later to a tzimtzum in the Divine Light (an emanated, hence created and not part of God's Self, energy).
Application in clinical psychology
An IsraelIsrael
The State of Israel is a parliamentary republic located in the Middle East, along the eastern shore of the Mediterranean Sea...
i professor, Mordechai Rotenberg
Mordechai Rotenberg
Mordechai Rotenberg is an Israeli professor of social work at the Hebrew University of Jerusalem.-Biography:Mordechai Rotenberg was born in Breslau, Germany . His father was from Warsaw, descended from Rabbi Yitzchak Meir Alter, the founder of the Hasidic sect. His father owned a publishing...
, believes the Kabbalistic-Hasidic tzimtzum paradigm has significant implications for clinical therapy. According to this paradigm, God's "self-contraction" to vacate space for the world serves as a model for human behavior and interaction. The tzimtzum model promotes a unique community-centric approach which contrasts starkly with the language of Western psychology.
See also
- Lurianic Kabbalah
Concepts:
- Ein SofEin SofEin Sof , in Kabbalah, is understood as God prior to His self-manifestation in the production of any spiritual Realm, probably derived from Ibn Gabirol's term, "the Endless One"...
- Ohr Ein SofOhrOhr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
- Ayin and YeshAyin and YeshAyin is an important concept in Kabbalah and Hasidic philosophy. It is contrasted with the term Yesh...
- AtzmusAtzmusAtzmus/Atzmut meaning "essence", is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the Divine essence....
Topics:
- God in JudaismGod in JudaismThe conception of God in Judaism is strictly monotheistic. God is an absolute one indivisible incomparable being who is the ultimate cause of all existence. Jewish tradition teaches that the true aspect of God is incomprehensible and unknowable, and that it is only God's revealed aspect that...
- Jewish principles of faithJewish principles of faithThe concept of an explicit, paramount definition of faith does not exist in Judaism as it does in other monotheistic religions such as Christianity. Although Jews and religious leaders share a core of monotheistic principles, and there are many fundamental principles quoted in the Talmud to define...
- Negative theology in Judaism
- Divine simplicityDivine simplicityIn theology, the doctrine of divine simplicity says that God is without parts. The general idea of divine simplicity can be stated in this way: the being of God is identical to the "attributes" of God. In other words, such characteristics as omnipresence, goodness, truth, eternity, etc...
- Divine transcendence
- Divine immanence
- PanentheismPanentheismPanentheism is a belief system which posits that God exists, interpenetrates every part of nature and timelessly extends beyond it...
- NondualismNondualismNondualism is a term used to denote affinity, or unity, rather than duality or separateness or multiplicity. In reference to the universe it may be used to denote the idea that things appear distinct while not being separate. The term "nondual" can refer to a belief, condition, theory, practice,...
- MonismMonismMonism is any philosophical view which holds that there is unity in a given field of inquiry. Accordingly, some philosophers may hold that the universe is one rather than dualistic or pluralistic...
- AcosmismAcosmismAcosmism, in contrast to pantheism, denies the reality of the universe, seeing it as ultimately illusory, , and only the infinite unmanifest Absolute as real....
- Free will in Judaism
- Divine providence in JudaismDivine providence (Judaism)In Judaism, Divine Providence is discussed throughout Rabbinic literature, by the classical Jewish philosophers, and by the tradition of Jewish mysticism.The discussion brings into consideration the Jewish understanding of Nature, and its reciprocal, the Miraculous...
External links
- Tzimtzum: A Primer, chabad.org
- TanyaTanyaThe Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
, Shaar HaYichud VehaEmunah Shneur Zalman of LiadiShneur Zalman of LiadiShneur Zalman of Liadi , also known as the Baal HaTanya, , was an Orthodox Rabbi, and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi, Imperial Russia...
—see Lessons in Tanya, chabad.org - Shaar HaYichud - The Gate of Unity, Dovber SchneuriDovber SchneuriDovber Schneuri was the second Rebbe of the Chabad Lubavitch Chasidic movement. Rabbi Dovber was the first Chabad rebbe to live in the town of Lyubavichi , the town for which this Hasidic dynasty is named...
— a detailed explanation of the concept of Tzimtzum. - Veyadaata - To Know G-d, Sholom Dovber SchneersohnSholom Dovber SchneersohnSholom Dovber Schneersohn was an Orthodox rabbi and the fifth Rebbe of the Chabad Lubavitch chasidic movement. He is also known as "the Rebbe nishmosei eiden" and as "the Rebbe Rashab" .His teachings represent the emergence of an emphasis on outreach that later Chabad Rebbes would develop...
, a HasidicHasidic JudaismHasidic Judaism or Hasidism, from the Hebrew —Ḥasidut in Sephardi, Chasidus in Ashkenazi, meaning "piety" , is a branch of Orthodox Judaism that promotes spirituality and joy through the popularisation and internalisation of Jewish mysticism as the fundamental aspects of the Jewish faith...
discourse on the paradox of Tzimtzum - inner.org, "Basics in Kabbalah and Chassidut"