חלל

חלל (Chalal) is the "empty space" or "void" that results from the צמצום, the Divine contraction and concealment of G-d's infinite light.

Definition

The concept of the חלל, also referred to as the "empty place" (חלל הפנוי), is central to understanding the process of creation. It is not a literal void, but rather a concealment of the infinite Divine light to allow for the existence of finite worlds. Before the Tzimtzum, the light of the אין סוף (Ein Sof), the Unlimited One, filled all of reality. The Tzimtzum is the process by which G-d "restrained His essential light, so that it would remain concealed in His Essential Self," creating the conceptual space for creation.

Even after the Tzimtzum, the light of G-d's Essential Self is still present within the חלל, just as it was before. The change is only from the perspective of the recipients; the light is now concealed and not revealed to them. Therefore, to understand the Tzimtzum literally—as if G-d removed His Essence from the world—is an error. As it is stated, "There is no place devoid of Him, not in the upper worlds nor in the lower worlds." The concealment is for the purpose of revelation, for if G-d revealed His light according to His ability rather than our capacity, it would be entirely beyond us.

Within this חלל, an impression, the רשימו (Reshimu), remained. This Reshimu is like a "single point" or a "summary" that contains the potential for all of creation and serves as the source from which the קו (Kav), the "line" of creative energy, is drawn down. The entire chaining down of the worlds of אבי״ע occupies this "empty place."

The ultimate purpose of this process is for G-d to have an abode in the lower worlds. This lowest world, which exists within the deepest concealment of the חלל, is where the darkness can be transformed into light, allowing the Divine light of the Ein Sof to shine forth with an even greater intensity.

Teachings of the Rebbeim

The Alter Rebbe addresses the error of those who misinterpret the writings of the Arizal and understand the doctrine of Tzimtzum literally. He explains that it is impossible to say G-d removed Himself from the world, because G-d knows all created beings, and since "His Essence and Being and His Knowledge are all one," His Essence must be present wherever His knowledge and providence extend. This is supported by the statement in Tikkunim, "There is no place devoid of Him," and in Raaya Mehemna, "He fills all worlds…and no one goes out from His domain."