Differing Views on Tzimtzum

L'Iluyi Nishmat Maras Menya bas Hertzel

Last time I introduced the concept of tzimtzum as a way of reconciling the differing views of the Rishonim. However, there are differing views about the meaning of tzimtzum as well. It is my contention that these are not only abstract philosophical differences, but that they can lead to differences in education, relationship with G-d and others, and how we see our role in the world.

Yosher Levav claims that tzimtzum is to be understood literally - that the essence of G-d is not in the world. This view is criticised by the chasidim as both dangerous, and bordering on heretical.

The Vilna Gaon claims that tzimtzum was literal in terms of G-d's Essence, but that His Will never left the world, and through this we can connect to him (because ultimately His Essence and His Will are One).

The Baal HaTanya attacks this appraoch, and presents the view which has perhaps become the most widespread today - that tzimtzum is essentially an illusion from our vantage point. From G-d's viewpoint nothing has changed, He never left the world, and we don't really exist. The goal of existence is to understand that "there is nothing apart from Him" and that we ourselves do not really exist.

The implications of these differing views lead to many practical differences (though most people will find a middle path, or actually do both):
Do we shttp://www.blogger.com/img/blank.gifee cause and effect as real, or illusory? When a tragedy happens in the community, do we try to take practical steps to prevent it happening again, or do we say it is the Will of G-d and recite Tehillim? Do we teach our chidren to perceive G-d through science and the world, or is G-d to be found primarily through Torah? Do we require a Rebbe or Torah scholar to tell us how to think, or can we make decisions for ourselves?

Many of these ideas are developed further in an article I wrote for Reshimu entitled "The Perception of Reality: Contrasting Views of the Nature of Existence"

Here is the shiur. I welcome your views and comments.



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Tzimtzum Revolution

This shiur is l'ilui nishmat Marat Menya bas Hertzel

In the previous shiur we looked at the different understandings of the nature of G-d amongst Rishonim. I found in Prof. Menachem Kellner's book "Must a Jew Believe Anything?" an interesting source which is connected to thsi idea - Teshuva Radbaz vol. 8 number 191. There he distinguishes between "The G-d of Avraham, Yitzchak and Yaakov" and "The G-d of Aristotle", and clearly states that Rambam, Rav Saadia, Kuzari and others were in the latter camp (though he says that was only for 'kiruv' purposes).

There are conceptual problems with each of these approaches. To say that G-d has a body is too difficult for us to comprehend, and is almost a denial of how we understand monotheism. On the other hand, Rambam's G-d is unknowable, and therefore unaffected by anything we do, and is so far removed from our experience that from our perspective there is nothing He can do for us. It is impossible to have a relationship with such a G-d, and difficult to understand how G-d could have a relationship with us.

In this shiur I look at the chidush of the Arizal, which resolves this machlokes by distinguishing between two aspects of G-d. Before tzimtzum (and outside the space of tzimtzum) we have the "G-d of Rambam" who is unknowable and indescribable. Conversely, in the world of tzimtzum we can speak about aspects of G-d, including midot, sefirot, partzufim, and the ways in which they interact with each other and with the world. In this post-tzimtzum world in which we live, G-d almost becomes physical, and in this way we can have a reciprocal relationship with Him.

There is also a discussion at the end of the shiur about whether it really makes a difference. Why should we even think about G-d? Isn't it enough just to be a good Jew and do the mitzvos?

Here is the shiur



Or if you prefer to download it here is the link:
Tzimtzum Revolution (right click and 'save as')

and here are the source sheets to go with it
Download Source Sheets

If you are interested in sponsoring a shiur please contact me by e-mail.

Do we exist?

Any discussion of how the world and the people in it relate and connect to G-d HAS to begin with an understanding of the two main views of how to understand the Arizal's concept of tzimtzum (contraction). Unfortunately, very rarely does anyone talk about this topic at all. It is too kabbalistic, so the Rabbis giving shiurim leave it for the likes of Madonna to learn about.

It is impossible to understand the difference between Chasidim and Misnagdim without knowing this concept (and learning the Nefesh HaChaim is not enough, because he presents a third, hybrid opinion). One also has a better understanding of what is going on in the religious world today, the Slifkin argument, the kollel lifestyle and almost everything else once you understand whether the world is real or not.

In my opinion it is impossible to understand G-d or our relationship with Him without an understanding of this basic arguement. It is also impossible to understand the world and our role in it.

From Hamlet to Descartes to Uncle Moshe, this shiur traces the history of our understanding of G-d's involvement in the world. Beginning with Rambam and the Kalam, via the Etz Chaim, and ending with a rare book of the Gaon (Asarah Clalim) and the Tanya, with some Rav Tzadok thrown in for good measure. This shiur is aimed at beginners, though I think many advanced learners would benefit greatly from listening to it.

Listen, read, enjoy, and please share your feedback with me.

Tzimtzum, Existence and Machlokes