Tzimtzum
The tzimtzum or tsimtsum (Hebrew "" "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by "contracting" his "Ohr Ein Sof" (infinite light) in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. This primordial initial contraction, forming a "ḥālāl happānuy" "vacant space" () into which new creative light could beam, is denoted by general reference to the "tzimtzum". In Kabbalistic interpretation, "tzimtzum" gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant  Creation. Function. Because the "tzimtzum" results in the "empty space" in which spiritual and physical Worlds and ultimately, free will can exist, God is often referred to as "Ha-Makom" ( lit. "the Place", "the Omnipresent") in Rabbinic literature ("He is the Place of the World, but the World is not His Place"). Relatedly, "Olam" — the Hebrew for "World/Realm" — is derived from the root עלם meaning "concealment". This etymology is complementary with the concept of "Tzimtzum" in that the subsequent spiritual realms and the ultimate physical universe conceal to different degrees the infinite spiritual lifeforce of creation. Their progressive diminutions  of the divine Ohr (Light) from realm to realm in creation are also referred to in the plural as secondary "tzimtzumim" (innumerable "condensations/veilings/constrictions" of the lifeforce). However, these subsequent concealments are found in earlier, Medieval Kabbalah. The new doctrine of Luria advanced the notion of the primordial withdrawal (a "dilug" – radical "leap") in order to reconcile a causal creative chain from the Infinite with finite Existence. Inherent paradox. A commonly held understanding in Kabbalah is that the concept of "tzimtzum" contains a built-in paradox, requiring that God be simultaneously transcendent and immanent. Viz.: On the one hand , if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Existence thus 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. Rabbi Nachman of Breslav discusses this inherent paradox as follows: Science and Kabbalah. The fundamental difference between modern science and traditional Kabbalah is the "post-Aristotelian scientific doctrine" about that space would be first created while in the Jewish religion of the Bible the faith considers that light was created before anything else. Lurianic  thought. Isaac Luria introduced four central themes into kabbalistic thought, "tzimtzum", Shevirat HaKelim (the shattering of the vessels), Tikkun (repair), and Partzufim. These four are a group of interrelated, and continuing, processes. "Tzimtzum" 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. Thus, in contrast to earlier, Medieval Kabbalah, this made the first creative act a concealment/divine exile rather than unfolding revelation. This dynamic crisis-catharsis in the divine flow is repeated throughout the Lurianic scheme. Chabad view. In Chabad Hassidism 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: 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" , "chalal" ), devoid of direct awareness of God's presence. Vilna Gaon's view. The Vilna Gaon 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. Others say that Vilna Gaon held the literal view of the tzimzum. Shlomo Elyashiv 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 Elyashiv held that "tzimtzum" only took place in God's will ("Ratzon"), but that it is impossible to say anything at all about God himself ("Atzmus"). 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). History and Hester Panim. In the modern era, Shoah has been the subject of discussion about theological thinking: the Hester Panim is a part of modern exegesis. "Tzimtzum" is a process before Creation but during history the same "structure" is even present, as modern  philosophy like to know. The characteristic of Shoah is part of individual life and a part of this structure of history: Application in clinical psychology. An Israeli 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. In popular culture. "Tsimtsum" is central to the plot of Aryeh Lev Stollman's 1997 novel "The  Far Euphrates". "Tzimtzum" is mentioned as a topic of fascination for Nahman Samuel ben Levi of Busk and his friend Leybko in Olga Tokarczuk's novel The Books of Jacob. "Tsim Tsum" is the title of a collection of vignettes by Sabrina Orah Mark (published 2009). In Yann Martel's novel "Life of Pi" and its 2012 film adaptation, a cargo ship called the "Tsimtsum" sinks at a pivotal point of the plot, despite the name being entirely unrelated to the Judaic concept of "tzimtzum".