Nefesh HaTzimtzum, Volume 2: Understanding Nefesh HaChaim through the Key Concept of Tzimtzum and Related Writings

By Avinoam Fraenkel

Nefesh HaTzimtzum provides the single most comprehensive and accessible presentation of the teachings and worldview of the Vilna Gaon's primary student, Rabbi Chaim Volozhin. It is focused on Rabbi Chaim's magnum opus, Nefesh HaChaim, a work that has lain in almost total obscurity for nearly two centuries due to its deep Kabbalistic subject matter. Nefesh HaTzimtzum opens up the real depth of the ideas presented in Nefesh HaChaim together with all of Rabbi Chaim's related writings, making them accessible to the public for the first time in any language. In addition to the complete English translation of Nefesh HaChaim, Nefesh HaTzimtzum includes the full Hebrew text of Nefesh HaChaim and many other writings by Rabbi Chaim (with correspondingly hyperlinked English and Hebrew texts), along with in-depth explanations, an informative historical overview, an easily consumable innovative presentation layout and a full index.

After centuries of confusion, extensive clarification is provided of the central Kabbalistic concept of Tzimtzum, or the secret of how an infinite God occupies a finite world. Most importantly, it unequivocally demonstrates that the key Kabbalists, including the Vilna Gaon, Rabbi Chaim Volozhin and the Baal HaTanya, all unanimously agreed on the underlying principles of the concept of Tzimtzum and that contrary to widespread historical misunderstanding, there was no fundamental dispute about the philosophical principles of Judaism between the Hasidim and the Mitnagdim. Based on this Nefesh HaTzimtzum shows that both Nefesh HaChaim and Sefer HaTanya present the same methodology for serving God which is rooted in their identical understanding of the concept of Tzimtzum.

Nefesh HaTzimtzum is published in two volumes which are sold separately.

This companion volume presents a number of important concepts, including the concept of Tzimtzum, which together enable the true depth of Nefesh HaChaim to be understood. It also adds valuable insight by providing the translation of all of Rabbi Chaim Volozhin's published writings which are related to Nefesh HaChaim. Additional related writings are also included together with detailed outlines and a full index for both volumes.

• Language: English
• Publisher: Independent Publishers Group
• Release date: Dec 29, 2020
• ISBN: 9789655243635

Book preview

נפש הצמצום

Nefesh

HaTzimtzum

by

Avinoam Fraenkel

Volume 2

Understanding Nefesh HaChaim

through the Key Concept of Tzimtzum

and Related Writings

Urim Publications

Jerusalem • New York

Nefesh HaTzimtzum, Vol. 2: Understanding Nefesh HaChaim through the Key Concept of Tzimtzum and Related Writings

by Avinoam Fraenkel

Copyright © 2020, 2015 Avinoam Fraenkel

This e-book contains some words in Hebrew which may not display correctly on all e-reader devices.

The page numbers in the indexes refer to the printed edition.

All rights reserved.

No part of this book may be used or reproduced in any manner whatso- ever without written permission from the copyright owner, except in the case of brief quotations embodied in reviews and articles.

First Edition

Hardcover ISBN 978-965-524-177-8

E-book ISBN: 987-965-524-363-5

Cover design by the Virtual Paintbrush

ePub creation by Ariel Walden

Urim Publications, P.O. Box 52287 Jerusalem 9152102 Israel

www.UrimPublications.com

The Library of Congress has catalogued the printed edition as follows:

Volozhiner, Hayyim ben Isaac, 1749-1821, author. Nefesh HaTzimtzum: Rabbi Chaim Volozhin’s Nefesh Hachaim / with translation and commentary by Avinoam Fraenkel. pages cm Hebrew text with English translation. isbn 978-965-524-165-5 (hardback) 1. Jewish ethics. 2. Judaism—Essence, genius, nature. I. Fraenkel, Avinoam, translator, writer of added commentary. II. Volozhiner, Hayyim ben Isaac, 1749–1821. Nefesh ha-hayim. Selections. III. Volozhiner, Hayyim ben Isaac, 1749–1821. Nefesh ha-hayim. Selections. English. IV. Title. BJ1287.H33N3213 2015 296.3—dc23 2014050128

Approbations

Letters of approbation are listed and printed in order of receipt date.

1. Rabbi Moshe Schatz

Kabbalist and Author

2. Rabbi Yitzchok Meir Morgenstern

Rosh Yeshiva of Toras Chochom, Jerusalem

3. Rabbi Dovid Cohen

Congregation Gvul Yaabetz, Brooklyn, New York

4. Rabbi Avrohom Chaim Feuer

Rosh Yeshiva of Mesoras Mordechai, Ramat Bet Shemesh

5. Rabbi Lord Jonathan Sacks

Former Chief Rabbi, the United Hebrew Congregations of the Commonwealth

6. Rabbi Hershel Schachter

Rosh Yeshiva of Rabbi Isaac Elchanan Theological Seminary, Yeshiva University

7. Rabbi Yitzchok Menachem Weinberg

The Tolner Rebbe of Jerusalem

8. Professor Jonathan Garb

Professor of Jewish Thought, Hebrew University, Jerusalem

Approbation: Rabbi Moshe Schatz

Rabbi Moshe Schatz

17a Givat Shaul St.

Jerusalem, 9547762 Israel

Tel. [phone]

Fax [phone]

Author: Sparks of the Hidden Light

בס"ד

Dec. 26, 2013 כג טבת תשעד

Nefesh HaTzimtzum is a monumental and awe-inspiring work which for the first time in any language brings together and truly explains the teachings and the worldview of Rabbi Chaim Volozhin זצללה״ה in his Nefesh HaChaim and all of his related writings. The challenging style and level of difficulty of R. Chaim’s writings has until now made them inaccessible to all except for the most seasoned scholar. However, Nefesh HaTzimtzum has overcome all of these challenges by making R. Chaim’s teachings truly accessible to English speakers especially with its innovative presentation format. The work is extensive and great effort has been expended to provide the background source material for many of R. Chaim’s source references so that the reader can gain a real in-depth understanding of all of R. Chaim’s messages. A work of this significance must also be published in Hebrew and hopefully, God willing, that will happen in due course.

I would like to note that the Hebrew text in this edition has been compared with all the editions available and any apparent typos and mistakes have been corrected. Of course it goes without saying that where it is evident that R. Chaim quoted a source version that could not be corroborated, it has been left unchanged. Therefore, the Hebrew text is probably the most accurate and authoritative version ever printed.

On seeing the huge manuscript that Avinoam Fraenkel שליט״א brought me over a year and a half ago, I did not know how I would fit its review into my schedule. However, Hashgacha Elyona, Divine Providence, had it that I must get involved. I taught him fundamental concepts of the Arizal’s Etz Chaim (Tree of Life of Rabbi Isaac Luria, known as Arizal) and Leshem Shevo VeAchlama of Rabbi Shlomo Elyashiv (who wrote an extensive commentary on Etz Chaim) which became the basis of the section, Tzimtzum – the Key to Nefesh HaChaim in Volume 2.

My lengthy discussions and learning sessions with Avinoam about the process of Tzimtzum, etc., enabled me to see his ability to develop throughout this whole period. I observed how he grew from his previous understanding of the Tzimtzum process and debate which was based on centuries of total confusion by many of our great Rabbis. He wrote and rewrote the section on Tzimtzum several times over a period of more than a year. Towards the end of these learning sessions together new insight was gained about this topic which prompted Avinoam to rewrite it again one final time. It now proves eloquently and beautifully that in essence, once you understand the Arizal properly, the understanding of Tzimtzum is unequivocally the same from the points of view of the Vilna Gaon, the Baal Tanya, the Nefesh HaChaim, and the Leshem, and their understanding is entirely drawn directly from the Arizal! What caused the confusion with the Tzimtzum debate until today is the concept of the Exile of the Torah and Avinoam amazingly dispels the confusion by explaining the historical factors and providing scholarly proof!

If this clarity alone comes through to the reader from the section on Tzimtzum, then I am happy to say that I achieved my objective in helping to mold the structure and significantly contributing to the content of this part of the book and also in having contributed to other parts of it. As Avinoam points out, this understanding of the Tzimtzum process is the key to understanding the whole of Nefesh HaChaim, how to serve God and our relationship with Him when fulfilling the Mitzvot and learning Torah. These same fundamentals are in Tanya and other Chassidic works, as Avinoam writes, therefore there’s no Machloket, dispute, between the Nefesh HaChaim and Chassidut as one will see when delving into the depth of the matter.

It is important to note that the Nefesh HaChaim is one of the essential gateways to the Zohar and the Kabbalah of the Arizal. It is an excellent place for a beginner to start, but there is no shortcut to directly learning the works of the Arizal.

May Nefesh HaTzimtzum be instrumental in bringing all who will read it seriously, with an open heart and mind, to the conclusion that it is long overdue for true Shalom and to realizing that all the different aspects of Klal Yisrael branch out from the same ultimate unity. Therefore, in the end, we are all in essence a unified whole (known as Knesset Yisrael) which reflects God’s Unity. May Klal Yisrael attain this consciousness speedily in our time that we will merit the full redemption with compassion.

I sign with Honor of Torah,

Approbation: Rabbi Yitzchok Meir Morgenstern

Translation of Rabbi Morgenstern’s Approbation

The nature of the book, Nefesh HaChaim, by the saintly, pious, holy Kabbalist, Rabbi Chaim of Volozhin, the leading disciple of the great master, the Vilna Gaon, is already widely known. What need is there for anyone to testify about the existence of the sun at noon! Now, R. Avinoam Fraenkel has poured water [i.e., studied with a master, see below] to provide an elucidation of this holy book with an English translation and with the addition of extensive source material, called Nefesh HaTzimtzum. He includes a precision-checked Hebrew version of Nefesh HaChaim upon which his translation is based. He has also proven, at length, from the words of our master, the Nefesh HaChaim, and from the words of the Leshem Shevo VeAchlama, that everyone agrees that the concept of Tzimtzum is not to be understood literally, that the Rabbis did not argue over the principles of our faith, God forbid, and that all their opinions are the words of the Living God. This is as brought in the book Chayei Nefesh of Rabbi Gedalia Kenig: For I have received a tradition from the house of my father and master as well as from the house of my teacher (Rabbi Avraham Sternhartz) that the substance of the dispute [between the Chassidim and Mitnagdim] was not based on the principles of faith. These principles of faith are beyond dispute, God forbid, and all of Israel entirely agree on the same principles of faith about God’s Unity and His Divine Providence. It is known that Rabbi Avraham Sternhartz was the [great-]grandson of Rabbi Natan of Breslov and [the grandson] of Rabbi Nachman of Tcherin and all of his holy ways and received traditions came from them. Therefore, it can be logically concluded that this tradition was handed down directly from our holy master [Rabbi Nachman] of Breslov. Refer to how the holy book Likutei Moharan relates to the concept of Daat of peace which is the Daat on the level of the Holy of Holies. Refer there and to the connected details which are dealt with at length in Likutei Halachot. It is therefore superfluous to provide lengthy explanations about the objective of these holy studies, as they have great purpose in serving God. However, there is much to elaborate about the substance of the concept, matters which stand at the highest point of the Universe and reach until the Heavens, but this is not the occasion to do so. A small part of this has been set out, with God’s help, in my book Yam HaChochma, but this is not the place to elaborate.

In all honesty, for many reasons, it is very far from me to provide approbations for books with English translations. However, on this occasion I have made an exception out of the honor of a great person, the wondrous genius, exalted Kabbalist, my master and teacher Rabbi Moshe Schatz, who the aforementioned author merited to pour water on his hands [i.e., to become his student] and to receive an acquisition from his mouth as [Rabbi Schatz] testifies about him in his approbation. It is [Rabbi Schatz] who entered [the author] into the depths of the secrets of the Kabbalah and the secret of Tzim­tzum, and [Rabbi Schatz] has been very involved with this work. Therefore, there is no need to do more than to endorse and support his ability in Torah, that he should merit many further years of study and teaching, to disseminate his wellsprings, to raise the profile of Torah and glorify it. His portion should be among those who give merit to the public until the world is filled with God’s knowledge covering it like water covers the sea. Amen and so it should be God’s Will.

With faithful blessing,

Yitzchok Meir Morgenstern

Approbation: Rabbi Dovid Cohen

Rabbi Dovid Cohen

Congregation Gvul Yaabetz

Brooklyn, New York

Approbation: Rabbi Avrohom Chaim Feuer

Rabbi Avrohom Chaim Feuer

Shaarei Chesed, Yerushalayim

24 Tamuz 5774בס"ד

While he was a young American bachur learning in Lithuania, the Telshe Rosh Hayeshiva, Rav Mordechai ­Gifter, developed a very close relationship with the "illui of Lita," Rav Mordechai ­Pogromanski, who literally knew kol haTorah kulla both the nigleh and the nistar. Rav Gifter, who was my Rebbe and my father-in-law, enjoyed relating the following story to me:

"Once, I visited Rav Mordechai in his private apartment and he was studying nistar. He asked me to take a seat while he spent the next four hours explaining the complex opinions of the Vilna Gaon, the Baal HaTanya and the Baal HaLeshem on the subjects of Tzimtzum and Les assar ponui minei. At first, I protested that I was merely a young bachur who knew absolutely nothing about Kabbala so it was a waste of time to speak to me of such secrets and mysteries. But ‘Reb Muttel,’ as he was fondly called, would not relent. For four hours he kept me spellbound, and his power of explanation was so crystal clear that I understood every word he said, despite my total ignorance of these esoteric matters. The minute this impromptu shiur came to an end I promptly forgot every word he said. I could never repeat his discourse. But it didn’t matter, because my mind had been stretched forever. During this one dramatic encounter, my mind had expanded to catch a glimpse of infinity and eternity. I would never be the same person I was before." With this personal recollection Rav Gifter taught me that it is worthwhile dabbling in things that are presently beyond our comprehension, because these cosmic concepts open our minds to the vast, unlimited expanses of Torah wisdom which we will pursue in the future.

Almost a half-century ago, as a young bachur in Telshe Yeshiva, I myself was introduced to the wonders of this deep masterpiece, Nefesh Hachaim, by Rabbeinu Chaim of Volozhin. Since then I have studied and taught this amazing sefer numerous times, yet I have never lost my youthful fascination for each and every word of this classic. Every line and every thought in this timeless work fill me with fresh excitement and awe because I feel as if Rav Chaim himself is taking me by the hand and standing me at the foot of Har Sinai where I am receiving the fundamentals of Torah and Emunah from the source, Me’pi Hagevura. The concepts of Tzimtzum and Les assar ponui minei are major themes of this work, Nefesh Hachaim.

Therefore, when Rav Avinoam Fraenkel requested that I review this monumental work on the Nefesh Hachaim containing both his lucid translation and thorough analysis of this classic, I was happy to do so. I was not able to make an exhaustive investigation but I did carefully study many sections and was delighted with what I saw. I must admit that I do not understand all of the deep Kabbalistic concepts included in this work but I rely on R’ Avinoam’s painstaking research, sharp intellect and uncompromising integrity to rest assured that all ideas expressed herein are al pi Daas Torah.

I wish R’ Avinoam great Siyata D’shmaya in publishing this magnum opus, Nefesh HaTzimtzum, so that the sacred teachings of the Nefesh Hachaim will be accessible to a wider audience. The holy Zohar teaches that the widespread study of Toras Hanistar will hasten the arrival of Moshiach Tzidkeinu. May this sefer be among those which will help us realize the fulfillment of this dream, kein yehi ratzon!!

Approbation: Rabbi Lord Jonathan Sacks

Approbation: Rabbi Tzvi (Hershel) Schachter

I have reviewed a significant part of the book of the dear Avrech, R. Avinoam Fraenkel. I very much enjoyed his style of writing, the revealing of the intention of the Gaon, Rabbi Chaim [Volozhin] in his book, Nefesh HaChaim, as well as the listing of all the sources for every expression and reference in that holy book. I am certain that the publication of this book will cause the "lips of that Gaon and Tzaddik to move in the grave" [Sanhedrin 90b], as the Avrech mentioned above will expand its boundaries with students [Berachot 16b], since many will now begin to properly study this holy book.

Tzvi (Hershel) Schachter

Approbation: Rabbi Yitzchak Menachem Weinberg

Translation of Rabbi Weinberg’s Approbation

To the Rabbi who is involved with the depths of the concepts of how the Creator conducts Himself, R. Avinoam Fraenkel, peace and ­blessing.

It is a wonderful privilege to be involved with the book Nefesh HaChaim. Not everyone merits to be involved with such exalted concepts, and in particular with the comparison between [Rabbi Chaim Volozhin’s] holy words and [those of] the illustrious leaders of his generation, who followed the worldview of the Baal Shem Tov and his students, headed by the Alter Rebbe, the Baal HaTanya, of righteous and holy blessed memory. Many were severely confused about the nature of the schism [between the Chassidim and Mitnagdim] such that they considered that there were fundamental differences in outlook. However, it is already well-known that all their opinions are words of the living God, and that, on the contrary, They all are hinged on a single principle [Kohelet 1:6; 3:20]. You are fortunate that you have merited to delve into the depths of the matter and to demonstrate how they can all be reconciled with each other and that through them and through you, the Supernal One will be praised [Sotah 40a]. Therefore, I bestow my blessing, the blessing of an ordinary person, that your book should increase awareness at this time [the year] 5775, [forming the initial letters of] May this year be one that creates awareness, and that you should see this and rejoice.

The one who writes and signs with tremendous admiration,

Yitzchak Menachem Weinberg

grandson of the Tolner Rebbe

Approbation: Professor Jonathan Garb

Nefesh HaTzimtzum by Avinoam Fraenkel,

It is my great pleasure to recommend that all interested in Kabbalah and Jewish spirituality in general obtain a copy of R. Fraenkel’s book. It is a blessing that in recent decades many works of Kabbalah are available in stores and in databases, yet this is all the more reason to stress the repeated and thorough study of deep classics such as R. Hayyim of Volozhin’s Nefesh ha-Hayyim and R. Shneur Zalman of Liadi’s Tanya. If one studies – to cite one example – the main works of the renowned R. Joseph B. Soloveitchik, one sees clearly that these were the central modern books that inspired him. R. Fraenkel has now provided us with an incredible learning tool for the study of Nefesh Ha-­Hayyim and also for the study of the central topic of the Tzimtzum – that he persuasively argues is the central theme organizing the unique structure of the book (which is not apparent to superficial readers). Through doing so, the author has also provided us with crucial keys for understanding Tanya and other writings of the Alter Rebbe.

There are many layers and levels in the wonderful contribution of this book:

Firstly, the Hebrew reader has an excellent layout for Nefesh Ha-Hayyim and a compilation of all of the non-Halakhic works of R. Hayyim, together with a selection of all the key texts necessary for learning the sugya of the Tzimtzum in general. The English reader also has an excellent translation of all of these texts, many of which were not previously accessible in this language. However, this section also provides anyone with basic English another wonderful tool: very extensive annotation with referencing and cross-referencing. However, the pinnacle of the book is the clear and profound section that analyzes and discusses the topic of Tzimtzum in a highly innovative, truth-seeking and meticulous manner. One should add that this discussion is based on intensive dialogue with one of the great theoreticians of this generation, R. Moshe Schatz.

There are many hiddushim contained here and I will only enumerate a few of them:

As academic scholarship is also beginning to realize, the difference between Nefesh Ha-Hayyim and Tanya is far smaller than previously imagined, as indeed is the difference between the protagonists in the earlier debate on Tzimtzum (between R. Yosef Irgas and R. Immanuel Hai Ricci). R. Fraenkel helps us to realize this by moving our attention away from terminology towards analytics. Here the question of perspective (that, as the Rashash stressed, is central for understanding the Kabbalah of the Arizal) is crucial. An accompanying move is disclosing that all of the writers on Tzimtzum focus on Malkhut as the arena of this process.

On the historical level, R. Fraenkel has courageously corrected several errors blocking understanding of this key topic. In doing so, he has paved the way for appreciating the centrality of the Kabbalah of the Arizal for all subsequent generations, and also (despite my own initial doubts) has persuaded me that though "statistically" Tzimtzum is not a frequent theme in this corpus, nonetheless it informs many key discussions, as in Gate 42 of Etz Hayyim. Finally, the author’s diachronic analysis of the non-Halakhic writings of R. Hayyim of Volozhin demonstrates that the themes of Nefesh ha-Hayyim developed constantly from much earlier stages in his life. So we now have the key for understanding his thought as a whole, especially as the author has cross-referenced his Ruach Ha-Hayyim and translated many key passages from the latter work.

I hope and pray that R. Fraenkel publish many more such books for the benefit of all who seek in-depth Jewish knowledge. As R. Yoel Kluft (mentioned in the present book) wrote in his approbation for the first book by my first teacher, R. Wolbe, zt"l, there is much pseudo-depth in this generation and it is a true pleasure and comfort to encounter a writer who invests maximal effort towards reaching the truth of the Torah and of wisdom.

Professor Jonathan Garb

Professor of Jewish Thought

Hebrew University

Koach (28) Tishrei 5775 / 22 October 2014

Dedications

In memory of our beloved parents

Yosef Fraenkel

ר׳ יוסף בן ר׳ אורי ז״ל

נפטר בערב שבת קודש ט״ז מרחשון תשמ״ב

Malka Fraenkel

מרת מלכה בת ר׳ יצחק צבי הלוי ע"ה

נפטרה בערב שבת קודש ה' תשרי תשע"ט

Who will forever be exemplar role models for us in their

Respect and support of Torah – תורה

Dedication to serving God – עבודה

Commitment to helping others – גמילות חסדים

Gershon and Rivka Fraenkel

Jonathan and Fay Turetsky

Avinoam and Tania Fraenkel

In memory of one of the foremost Talmidei Chachamim amongst the communal Rabbis in the United Kingdom during the twentieth century

Rabbi Dr. Moshe Turetsky

הרב משה בן הרב יהושע דוב טורצקי זצ״ל

נלב״ע כ״ז אלול תשנ״ג

As a Dayan, Semicha tutor, Halachic authority, and community leader, ­Rabbi Turetsky committed his life to learning and teaching Torah. He was also devoted to his beloved family. Long before my sister Fay married his eldest son Jonathan, he was known affectionately to me as ­Uncle Maishie. He, his wife, my ­Auntie Rochel, and their children, ­Sorrel, ­Jonathan, Geoffrey, Daniel, and Michael were like extended family. I know that he would be proud that the majority of both of our families now live in Eretz Yisrael.

Rabbi Turetsky was a kind and gentle man as well as an exceptional orator and intellectual, committed to truth, tolerance, and humility throughout his life. He was a scion of many generations of distinguished Lithuanian rabbis from whom he inherited these same traits. His great-grandfather was Rabbi Yehuda Lev Turetsky of Lenin near Pinsk who was related to Rabbi Avraham Shmuel Rabinowitz, the Amudei Eish. After being among the first students to study at the Mir Yeshiva, Rabbi Avraham Shmuel subsequently became the Rosh Yeshiva in Eishyshok where he taught the Chafetz Chaim. Rabbi Yehuda Lev was also related to Rabbi David Tebel, the Nachlat David from Minsk, who was one of the leading Talmidim of none other than Rabbi Chaim of Volozhin.

May Rabbi Turetsky’s memory be forever blessed through the study of Rabbi Chaim of Volozhin’s Torah.

Avinoam Fraenkel

Notes for the eBook Edition

Following the publication of the hardcover edition, I was asked for a word searchable hyperlinked electronic edition that would facilitate deeper research into the topics presented in Nefesh HaTzimtzum. It is with gratitude to God that this new edition has now been made available to the public.

All the content in this edition is identical to the content of the hardcover edition. However, instead of the original Hebrew text being presented in a facing page format opposite the English text, it is now presented at the very end of the book. To facilitate easy navigation between the Hebrew and English texts, the first two words of each bulleted paragraph of translated text are hyperlinked to the first two words of the corresponding bulleted paragraph of Hebrew text and vice versa.

With automatic eBook text rearrangement, page numbering has no meaning. In addition, footnotes now appear as section endnotes. However, all page number references in both this volume and Vol. 1 have been left unchanged and relate to the hardcover edition (including the page number references in the Indexes). Where footnote references relating to this volume appear, they have been hyperlinked so that when clicking on them the eBook will navigate to the correct endnote.

The Table of Contents, the reference codes to Chapter 15 of Section 2 and all reference codes referring to Vol. 2, have also been hyperlinked. In addition, the major notes in Section 4, together with all the endnotes, have been hyperlinked in both directions, from the main text to the note and from the note to the main text.

May this new edition expand the reach of R. Chaim Volozhin’s deeply penetrating teachings.

Avinoam Fraenkel

Bet Shemesh, Israel

Sivan 5780

Contents

Volume 2

Approbations

Dedications

Notes for the Ebook Edition

Introduction

ESSENTIAL CONCEPTS IN NEFESH HACHAIM

1. The Limit of Understanding – The Deeper Meaning of Makom

Notes for Section 1

2. Tzimtzum – The Key to Nefesh HaChaim

1. The Central Theme Underpinning R. Chaim’s Approach

2. The Concept of Tzimtzum

3. Relative Reality and Tzimtzum Terminology

4. The Key Historical Positions

5. The Vilna Gaon

6. The Baal HaTanya

7. Nefesh HaChaim

8. R. Dessler, the Lubavitcher Rebbe and R. Kluft

9. Confusion and Clarification

10. Methodologies of Nefesh HaChaim and Sefer HaTanya

11. The Real Essence and Structure of Nefesh HaChaim

12. The Basis of the Entire Kabbalah

13. In Conclusion

14. Postscript – Tzimtzum, Kabbalah and Science

Notes for Section 2, Chapters 1–14

15. Tzimtzum Sources

Notes for Section 2, Chapter 15

3. The World of The Malbush

Notes for Section 3

WRITINGS ORIGINALLY PUBLISHED WITH NEFESH HACHAIM

4. Maamar BeTzeLeM by Rabbi Yitzchak, Rabbi Chaim’s Son

Notes for Section 4

5. The Approbations Published with Nefesh HaChaim

Notes for Section 5

WRITINGS BY Rabbi CHAIM VOLOZHIN RELATED TO NEFESH HACHAIM

6. Introduction to the Vilna Gaon’s Commentary on Shulchan Aruch

Notes for Section 6

7. Introduction to the Vilna Gaon’s Commentary on Zohar

Notes for Section 7

8. Introduction to the Vilna Gaon’s Commentary on Sifra DeTzniyu

Notes for Section 8

9. Letter to Grandson

Notes for Section 9

10. Yeshiva Letter – Written on Opening the Volozhin Yeshiva

Notes for Section 10

11. Rabbi Chaim’s Sermon

Part One

Part Two

Part Three

Part Four

Notes for Section 11

WRITINGS RELATED TO NEFESH HACHAIM RECORDED BY RABBI CHAIM VOLOZHIN’S STUDENTS

12. Related Extracts from Ruach Chaim

Introduction

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Ruach Chaim Indexed to Nefesh HaChaim

Notes for Section 12

13. Intention in Prayer – A Brief Extract Rabbi Yosef Zundel of Salant

Notes for Section 13

RESOURCES AND INDEXES

14. Sources and Resources

Notes for Section 14

15. Nefesh HaChaim – Detailed Outlines

Outline of the First Gateway

Outline of the Second Gateway

Outline of the Third Gateway

Outline of the Chapters Section

Outline of the Fourth Gateway

16. Thematic Index

17. Index of People’s Names

18. Index of Book References

Hebrew texts

Hebrew Text for Section 2, Chap. 15

Hebrew Text for Section 4

Hebrew Text for Section 5

Hebrew Text for Section 6

Hebrew Text for Section 7

Hebrew Text for Section 8

Hebrew Text for Section 9

Hebrew Text for Section 10

Hebrew Text for Section 11

Hebrew Text for Section 13

About the Author

Introduction

This is a companion volume which complements and illuminates the contents of Nefesh HaTzimtzum, Volume 1: Rabbi Chaim Volozhin’s Nefesh HaChaim with Translation and Commentary. The Translator’s Introduction in Volume 1 sets out an overview that touches on the contents and the detailed presentation approach of both volumes. Apart from the reference coding below, this introduction does not repeat these details, but focuses on the structure of Volume 2.

Volume 2 is divided into self-contained sections which are collected together in related groups.

The first group contains sections describing essential concepts, including the concept of Tzitmzum, which together, enable the profound depth of Nefesh HaChaim to be related to. It is recommended that a re-reading of Volume 1 after reviewing these concepts will enable a far deeper understanding of the ideas presented in Nefesh HaChaim – an understanding which is not initially apparent when first reading through Nefesh HaChaim.

This is followed by three groups of writings related to Nefesh HaChaim, almost all of which are presented in their original Hebrew together with a full translation and additional comments. Each section within these writings has its own brief introduction.

The first of these groups includes other writings, not authored by R. Chaim, which were originally published together with Nefesh HaChaim.

The next group provides all of R. Chaim’s published writings which are related in some way to Nefesh HaChaim.

The last of these groups includes other writings of R. Chaim’s teachings that relate to Nefesh HaChaim, as recorded by his students.

All of these related writings, in addition to being of particular interest in their own right, also provide further valuable insight into many aspects of the historical background, context, and contents of Nefesh HaChaim.

A final group of sections contains details of resources accessed in compiling Nefesh HaTzimtzum, detailed outlines of Nefesh HaChaim, and a full index of both volumes of Nefesh HaTzimtzum.

All of the sections in all of the above groups are comprehensively referenced to the corresponding ideas presented throughout Nefesh HaChaim in Volume 1. The details of the reference coding used throughout both volumes are as follows:

Volume 1:

The sections of Nefesh HaChaim have been assigned individual reference codes as follows:

First Gateway: G1

Second Gateway: G2

Third Gateway: G3

Chapters Section: GC

Fourth Gateway: G4

Chapter references have been constructed as per the following example: Chapter 6 of the First Gateway is referenced as G1:06.

R. Chaim’s fifty-two additional formal notes have also been assigned individual reference codes. They are constructed by combining the source section and chapter it belongs to with its own unique note number (from N01 to N52). An example reference for note 9 which appears in the Chapter 6 of the First Gateway is: G1:06:N09.

Volume 2:

Volume 2 is referenced with V2. The section numbers within it have been uniquely consecutively numbered. For example, the fifth section of Volume 2 is referenced as V2:05.

It is my sincere prayer that the presentation and collection together of all of the sections of Nefesh HaTzimtzum Volume 2, will truly provide the keys to enable access to a far deeper understanding of Nefesh HaChaim. It is hoped that the insight gained from this volume will genuinely be beneficial in helping to bring R. Chaim’s Torah, which is a direct echo of the teachings of his master, the Vilna Gaon, to the fore.

Avinoam Fraenkel

Bet Shemesh, Israel

Kislev 5775

Essential Concepts in Nefesh HaChaim

1. The Limit of Understanding – The Deeper Meaning of Makom

2. Tzimtzum – The Key to Nefesh HaChaim

1. The Central Theme Underpinning R. Chaim’s Approach

2. The Concept of Tzimtzum

3. Relative Reality and Tzimtzum Terminology

4. The Key Historical Positions

5. The Vilna Gaon

6. The Baal HaTanya

7. Nefesh HaChaim

8. R. Dessler, the Lubavitcher Rebbe and R. Kluft

9. Confusion and Clarification

10. Methodologies of Nefesh HaChaim and Sefer HaTanya

11. The Real Essence and Structure of Nefesh HaChaim

12. The Basis of the Entire Kabbalah

13. In Conclusion

14. Postscript – Tzimtzum, Kabbalah and Science

15. Tzimtzum Sources

3. The World of The Malbush

1. The Limit of Understanding The Deeper Meaning of Makom

R. Chaim devotes the entirety of Nefesh HaChaim’s Third Gateway to explain Chazal’s analogy of Makom. Chazal chose this analogy, even though, as R. Chaim highlights, the comparison is only relevant in respect of a specific abstracted detail.¹ The objective of this section is to present a perspective of this same specific abstracted detail which will add insight into the way that the analogy of Makom is truly similar to God. It is hoped that this perspective will make it easier for the reader to relate to the deeper meaning of Makom as R. Chaim develops it over the course of the Third Gateway.

The starting point to discuss the analogy of Makom is the concept of Binah, i.e., understanding or analysis, and to understand exactly what is the nature of something that can be understood or that analysis can be applied to. Hebrew words of similar structure have deep connections in their underlying meaning. The word Binah is very similar to the word Bein, which means between. The Talmud refers in a number of places² to one who has understanding as one who is able to understand one thing from another,³ meaning that understanding comes from the difference between things.

Chazal refer to a blind person as Sagi Nahor.⁴ This literally means much light and is an expression which is normally used to describe the use of a sarcastic euphemism with a meaning of the opposite of what it says.⁵ However, the real meaning is truly literal, as when someone is exposed to too much white light, they are blinded by this light as everything looks white. Without being able to see the difference between the colors and shades in what one looks at, one cannot interpret or understand what one sees and is therefore truly blind. A sighted person can therefore see specifically because he is able to differentiate colors and shades in that which he is looking at. He understands what he sees because of the differences between the things he sees.

By extension, the same principle applies to all sensory perception. We feel differences between things, we hear changes in sound, etc. Our knowledge and awareness of the world around us is driven by our ability to differentiate our sensory input and then intellectually analyze perceived differences.

Widening this idea, the process of communication connects people by enabling a common understanding. Communication requires that both the speaker and listener have the same relative framework of understanding in order to be able to meaningfully communicate any concept to each other. This applies to spoken communication just as it does to any form of communication. Intrinsically, all spoken words are relative statements. For example the word table not only states what it is relating to (i.e., a table), but also implicitly states what it is not relating to (e.g., chair, floor, curtain . . . , etc.). So even the single word table can be used to correctly communicate its meaning as it differentiates between table and everything else. However, it is only effective communication if both the speaker and listener know the difference between table, chair, floor . . . , etc. That is, if both the speaker and the listener can relate to the same relative framework.

This can be further illustrated with words describing color, e.g., red. When a speaker mentions the color red to the listener all he is doing is making a relative statement. He is identifying red and not blue and not green and not purple, etc. As long as both the speaker and the listener can relate to the same relative color framework then the word red will be meaningfully communicated to the listener. It is important to highlight that when the speaker says the word red he does not actually describe his personal sensory perception of red. He is merely making a relative statement where the word red is the relative label he associates with his sensory perception of red. So in practice the speaker and listener can actually perceive completely different sensations when they see the color red but as long as they always and consistently experience this same sensation when they see the color red, then their underlying sensation is not important for their ability to communicate with each other. Only the relative framework of how their underlying sensations relate to each other is important to enable communication.

Taking this idea to a deeper level, apart from our sense of being, there is only one thing in our direct human experience which does not have a relative framework – our perception of space and time. As far as our perception goes, all our experiences, without exception, are within both space and time together, call it Spacetime. Chazal’s analogy of Makom, therefore does not really just mean space. To relate to it in modern-day terminology, it really means Spacetime, as we are not able to relate to the existence of space without time.

We simply cannot imagine anything existing outside of the bounds of Spacetime. So our perception of Spacetime does not exist in a relative framework and therefore cannot be communicated. It is impossible to define the framework of Spacetime as there is no comparative medium or framework through which we can make such a definition.⁶ We can however communicate movement⁷ within space and time but the essence of Spacetime itself simply cannot be described. So Spacetime is the one thing that we do directly experience that really cannot be communicated as we have no alternative different experience with which to compare it and with which to allow us to see the difference between it and the alternative.

Makom is therefore the only concept in our human experience which equally permeates every aspect of our experience and there is no aspect of our experience which can be imagined if not within the context of Makom. It is therefore very specifically in this abstract detail that Chazal present the concept of Makom, of Spacetime, as being analogous to God.

As R. Chaim highlights many times throughout the Third Gateway and elsewhere in Nefesh HaChaim, it is fundamental to our faith that we believe that God is absolutely One and there is absolutely no aspect of Spacetime whatsoever which is devoid of Him.⁸ That in reality there is no change in God, no difference between any aspect of Him, from before and after Creation.⁹

So even though we are not directly aware that every single experience we have is really only of God, we nevertheless have no alternative experience. Our perception of God does not exist in any form of relative framework and therefore cannot be communicated or even related to. We are blinded by the equal permeation of the Light of God within everything around us, we are Sagi Nahor and unable to discern that All is really and truly just God.

This idea is expressed in the verses of the Adon Olam prayer in the statement VeHu Echad VeEin Sheini LeHamshil Lo, that He is One and there is no other to compare with Him. Meaning that God is absolutely One, there is no other and nothing else exists apart from Him. Therefore there is no comparison to Him that can be made, i.e., no relative framework exists. There is no difference between Him and anything else in an absolute sense. God cannot be described and cannot be understood. He is above understanding or analysis. He is in a realm which is above Binah.

So the limit of understanding or analysis, of Binah, is differentiation. Without difference between things nothing can be understood, analyzed, or communicated.

Through the progression of the Third Gateway, R. Chaim explains that we can broadly talk of two aspects of God.

The first is in respect of the connection we have with His Immutable and Unchangeable Source. We describe this connection with the name YHVH which is a name indicating that He transcends Spacetime.¹⁰

The second is in respect of the connection we have with the difference and separation He created within the Universe. The concept of differentiation and separation is fundamental to the creation of our Universe and that is why the creation of this differentiation is always described using the name "Elokim,"¹¹ which relates to the way in which God restrains Himself such that we can exist in an environment where something differentiated and separate from Him appears to exist. This environment of separation is where we relate to God as our King who, while being His subjects, we are separate from Him.

This is hinted to in the first Statement of Creation which starts with "Bereishit Bara Elokim. . . ."¹² This statement poses a grammatical Hebrew problem as the words literally mean In the beginning he created God . . . which prompted the 72 Sages who independently translated the Torah into Greek for King Talmai to miraculously consistently reverse the translation to In the beginning God created. . . .¹³ A key answer to why the Torah presents the words in this sequence is provided by the Akeidat Yitzchak who understands this simply as "In the beginning, He (God) created Elokim . . ." and explains that Elokim is nature, i.e., the environment of this Universe.¹⁴

Our Universe of difference and separation is the world of Binah – a Universe where something other than the Godly appears to exist from our perspective, a physical Universe which appears to exist as an entity in its own right without any apparent connection to a Creator. We therefore refer to the separate entities within that which we see within this physical Universe as Yesh. Yesh is the domain of Elokim, the domain where we currently proclaim God to be our separate King.¹⁵ This is the concept of Malchut/Kingship, where, we the people perceive ourselves to be separate entities to God, the King.

In contrast, the environment within which everything is constantly created, Spacetime, is one which we are only able to currently partially relate to. On the one hand, we are directly aware that it exists. On the other hand, we simply cannot describe exactly what it is. It is the level above Binah, i.e., the level of Chochma/Wisdom, which is described as the starting point of a concept before any analysis of Binah has been applied to it. Chochma is made up of the Hebrew words Koach Mah, the potential of what is. It is in the state of potential as it is undifferentiated, but at the same time it is the environment which generates differentiated reality.¹⁶ Spacetime, which is the Makom is therefore currently to be related to by us as Ayin, meaning not as in not Yesh, as from our perspective it is an entirely undifferentiated environment.¹⁷

Not only is Spacetime not Yesh, but the domain of YHVH, which shares the same property of Spacetime of not being differentiated, is therefore also not Yesh. However, in contrast to Spacetime which can be related to, the domain of YHVH is totally abstracted from our perception and cannot be related to at all. Therefore, as Spacetime is considered to be Ayin, the domain of YHVH can be viewed as being beyond Ayin.¹⁸

R. Chaim’s message to us is that by engaging the concept of Makom we can attain the closest understanding that is humanly possible of how God is Undifferentiated, Unified, and One. We can use this concept of Makom to relate to the fact that this Absolute Unity is simultaneous to our perception, through Binah, of our finite world of differentiated existence. We can equate the concepts of Binah and Makom, which are also identical to the concept of Tzimtzum.¹⁹ We should therefore do everything we can to attempt to relate to the world in this way now, to aspire to relate to the equivalence of YHVH and Elokim in every aspect of our lives. Being able to fully relate to this equivalence reflects the level of Moshe, a level which is not currently physically attainable and will only be attainable in future times.²⁰ Nevertheless, we should concentrate our focus on the concept of Makom as a profound motivational tool to enthuse our service of prayer, study of Torah, and avoidance of sin.²¹

Notes for Section 1

---

1 G3:02, i.e., just as Space permeates all things and that if the dimensions of Space (Makom) are removed then all things within it cease to be and are as if they never existed – similarly, God fills All, there is nothing else besides Him and if God’s Will should cease to continuously re-create All then All will be as if it never existed.

2 E.g., Chagiga 14a.

3 Meivin Davar Mitoch Davar.

4 Berachot 58a with reference to R. Sheshet.

5 E.g., as per the comment of the Rabbi of Barternura on Mishna Pesachim 1:1: . . . the author of the Mishna refers to the nighttime as ‘day’ just as the blind person is referred to as ‘Sagi Nahor’. . . .

In Chagigah 5b, Chazal additionally similarly refer to a blind person as Meor Eynayim, literally meaning illuminated eyes.

6 All dictionary definitions of space and time tend to use units of space and time, i.e., they are descriptions but not definitions.

7 This ability to communicate comes from the ability to contrast relative position within space and time where we do directly relate to difference. However there is no alternative to the overall framework of space and time within our experience and we cannot imagine anything existing which is not within this framework. E.g., if we hypothesize that there is a brick wall at the end of the Universe beyond which space and time do not exist, then we cannot fathom what can be on the other side of that brick wall and that space and time does not exist there.

8 E.g., Ein Od Milvado, Devarim 4:35.

9 See G3:04.

10 See G2:02, p. 314, fn. 35.

11 The Ten Statements of Creation are all stated in terms of Elokim. See G3:11. Also note that Elokim has the same numerical value as HaTevah/nature, and therefore denotes the physical Universe where nature cloaks our ability to perceive God. (This is brought down in many places in the Shela, e.g., Shela Masechet Pesachim Matzah Ashira Derush Shlishi/1 362 and e.g., 2, Shela Bereishit Torah Ohr 23 in the name of the Zohar as quoted in G2:02:N19, p. 319, fn. 41.)

12 Bereishit 1:1.

13 Megillah 9a.

14 See Akeidat Yitzchak Shaar Rishon and also the last paragraph of Shaar Shelishi. Also see the Shela Masechet Pesachim Matzah Ashira Derush Rishon 263 where he quotes the Zohar and the Akeidat Yitzchak. Also see Shela Bereishit Torah Ohr 23.

Also see Zohar I Bereishit 15a (which is partially quoted in Maamar Be­TzeLeM) which talks of God concealing himself in a Sanctuary/Heichal and that this Sanctuary is called Elokim being the secret of "In the beginning He Created Elokim. Tikkunei Zohar at the very beginning of Tikkun 67 on 98a also states that In the beginning He Created Elokim" and there it equates the creation of Elokim with the creation of the holy angel Matatron.

In addition, one can say that Reishit is associated with Chochma as per Tehillim 111:10, so as Elokim denotes the world of differentiation and Binah, it is only natural to say Bereishit Bara Elokim, i.e., that Chochma generates Binah.

15 It is also the domain of the Sitra Achara meaning the other side, the side where something other than God appears to exist.

16 See Berachot 56b which describes that if one sees a stick (singular) in a dream one should expect to be bestowed with Chochma and if one sees sticks (plural) one should expect to be bestowed with Binah. Chochma always relates to a single undifferentiated perspective, whereas Binah relates to a comparative analysis of separately differentiated parts.

17 The concept of Yesh and Ayin is a purely relative concept. See the explanation of Ayin in G3:02, p. 472, fn. 18, which explains that currently (i.e., after Adam’s sin and before the resurrection) the world level of Atzilut/Chochma is synonymous with Ayin from our perspective.

18 This concept is developed further by the Arizal in V2:02, Chap. 15, Tzimtzum Sources, I1.1. He explains that the level above Ayin is referred to as Efes. While Yesh can relate to Ayin in some way, it has no perception of Efes.

19 The Arizal states in Mevo Shearim 1:1 that:

Binah/Understanding . . . is the root of Dinim/Judgments . . . and is called Mi . . . Din/Judgment is exercised through the placing of appropriate boundaries . . . therefore Tzimtzum is entirely Din/Judgment.

The Arizal is therefore saying that Binah, which is the concept of differentiation and separation is one and the same as the process of Tzimtzum which creates a boundary between God and our perception of Him, enabling us to see a world which appears separate from God and an entity in its own right.

In addition, R. Chaim states outright in G3:08 that the concepts of Makom and Tzimtzum are identical.

This section, in describing the concept of Makom, therefore, deeply complements the detailed explanation of the concept of Tzimtzum as set out in the next section, V2:02.

20 As per G3:14. To more fully understand how YHVH and Elokim are equivalent and are just two aspects of a single reality, refer to V2:02.

21 With the points made in this section, it should now be possible to appreciate some of the profound depth of an idea expressed by the Vilna Gaon in a comment he made on the first Mishna of Megillah. This comment is quoted in Lechem Terumah by R. Aharon Kargloshker, published in 5541/1781, 17b at the beginning of Ofen 24 as follows:

. . . I set out before you that which I heard said in the name of . . . our Rabbi and teacher, Rabbi Eliyahu . . . of Vilna . . .

Megillah 2b: The [Purim] Megillah is read on the 11th, 12th, 13th, 14th, and 15th [of the month of Adar] – not earlier [lit. not less] and not later [lit. not more] . . .

Rashi comments on this Mishna that [the Megillah is] sometimes [read] on this [date] and sometimes on that [date].

Now, it is brought in the Talmud [Pesachim 50a, see G3:11]: . . . I [God] am not [referred to when My Name is] read as I am [when My Name is] pronounced – I am read with the name YHVH and pronounced with the name ADNY – but in the future world I will be pronounced YHVH . . .

and similarly in the time to come, if God Wills it, after the sweetening of the judgments, "and on that day YHVH will be One and His Name will be One" [Zecharia 14:9].

The result is that [currently] YHVH is hidden and ADNY is revealed. [This is the meaning of] "YHVH is in His Holy Heichal/Sanctuary" [Tehillim 11:4], where Heichal has the numerical value of ADNY [of 65, i.e., YHVH is concealed within ADNY. See p. 31, fn. 14, quoting Zohar I Bereishit 15a which equated Heichal with Elokimrepresenting God cloaked in nature].

This is the meaning [of the Mishna: The word] Megillah is an expression of Giluy/revelation [as per Pri Etz Chaim, Shaar Rosh Chodesh Chanukah and Purim, Chap. 5], it is read on 11 + 12 + 13 + 14 + 15 = 65, which is the numerical value of ADNY – not less [than 11 which is 10] and not more [than 15 which is 16] which is [10 + 16 =] 26 [the numerical value of YHVH].

This is the meaning of what [Rashi says], sometimes it is this [way], in exile with the name ADNY, and sometimes it is that [way] after the redemption with the name YHVH.

Therefore, the Megillah and by extension, the entire Purim festival, relates to this revealed physical world – the world of ADNY and Elokim where God is concealed in nature. A world where God is Adon/The Master and HaMelech/The King and perceived to be differentiated and separate from this physical world. The Megillah is the only book in all of Tanach in which God’s Name does not appear. Chazal however understand the standalone mention of HaMelech, which appears throughout the Megillah, as a reference to God (e.g., Zohar Raya Mehemna III Behar 109a). This reference to HaMelech therefore indicates God’s concealed presence in the miracle of Purim which was played out in an entirely physical and natural way.

With this in mind it is possible to more deeply understand the meaning of what Chazal define as the unique objective of our service of God on Purim. They instruct us (Megillah 7b) that we are obliged to reach a state where we are unable to differentiate between the diametric opposite statements of Cursed be Haman and Blessed be Mordechai. Purim is a time when we specifically engage in the physical world and are required to eat, drink, and possibly even get a little tipsy. While engaging in this physical differentiated world, at the same time we need to recognize that everything is really the One God and at the deepest level, even though we see diametrically opposing differences in this world, we should be able to truly understand that it is all really One Single Unity.

This may be the reason why Chazal state that the celebration of Purim will not cease in future times, in contrast to the other festivals (e.g., Yalkut Shimoni Mishlei Remez 944), as in future times we will be elevated to a level where we see true Unity in all diversity. They continue to state an opinion which says that Yom Kippurim will also exist in future times. The word Kippurim can also be understood to mean like Purim (as per Tikkunei Zohar Tikkun 20 and 21, 57b). When something is likened to something else, there is similarity, but it is not on the same level (e.g., Taanit 7a where Torah is likened to rainfall). On Yom Kippur we serve God by abstaining from this world and not eating and drinking. Through this service we aim to reach the endpoint of the day when we proclaim seven times that "YHVH IS Elokim" and that God’s Unity is Absolute. However, this service is not considered to be on the same level as on Purim, when we reach this same level but specifically through our engagement in this physical world. Therefore, all the festivals will become void in future times except Purim and possibly Yom Kippur, as it is these festivals which provide us with the tools to aspire to relate to the Absolute Unity of God.

2. TZIMTZUM – The Key to Nefesh HaChaim

Author’s Note: This section was written and rewritten a number of times over the period of more than a year. In its initial formulation, it would have simply propagated the general confusion surrounding the concept of Tzimtzum highlighting what I had mistakenly understood to be large differences in the positions of our great Rabbis. Although this seemed true at the time, it nevertheless made me very uneasy. During that period, Divine Providence saw to it that I would be taken under the wing of R. Moshe Schatz who, notwithstanding great stubbornness on my part, patiently tutored and guided me, resulting in the addition of much rich detail. The highlight of my interactions with R. Schatz was a marathon private study session about one year after starting to write this section, in which I sat in amazement, witnessing him being inspired by a new understanding that finally fully and very clearly explained that no real underlying difference on this topic ever existed. It should be noted that with this understanding, R. Schatz felt duty-bound to accept that his previously published position on this topic, one which he had held for many years, needed to be adjusted. With this new understanding, I immediately realized that this section needed to be rewritten one final time to attempt to capture the full impact and evident truth of R. Schatz’s insight. Needless to say that if I have succeeded in presenting this topic with any clarity, the credit goes entirely to R. Schatz.

1. The Central Theme Underpinning R. Chaim’s Approach

The concept of Tzimtzum explains how it can be that the existence of an All Permeating and Infinite God is totally concealed from us in this physical world. It is essential to our understanding of how God interacts with the world and how we must interact with Him. It is therefore a central theme in Nefesh HaChaim and R. Chaim devotes the entirety of the Third Gateway to this topic. Furthermore, on deeper analysis, it is evident that even though this concept is only formally introduced in the Third Gateway, the way in which R. Chaim advocates its adoption in day-to-day life completely underpins the methodological approach he describes in his other Gateways to prayer, Mitzvah performance, Torah study, and inspirational fervor. Nefesh HaChaim, as will be demonstrated, is therefore entirely about Tzimtzum.

Tzimtzum is a concept which has long been shrouded in much confusion leading to intense debate among many great Rabbis. On careful investigation, however, it can clearly be seen that this confusion was erroneous and derived from two primary sources. Firstly, from the misunderstanding of the positions held and terminology used by various rabbinical colleagues. These colleagues were influenced by factors in their surroundings leading them to express themselves in a particular way, leaving their positions open to misinterpretation. Secondly, from an unfortunate episode of a fabricated forged letter whose misinformation seems to have severely misled some of our great Rabbis.

Therefore, the primary objective of this section is to demonstrate that the main protagonists in the Tzimtzum debate all actually agreed on the underlying concept. It ironically turns out that even those who expressed sharp comment about their colleagues’ opinions actually agreed with them in relation to the underlying principles even if they did not relate to their presentation of it. Therefore, the Shomer Emunim, Yosher Levav, the Vilna Gaon, the Baal HaTanya, and R. Chaim all absolutely and totally agree on the basic principles as will be presented in detail later on. In particular and most importantly, their views are all and without exception firmly rooted in the fundamental principle and basic tenet of our faith that there was no change to God in any way whatsoever as a result of His Creation of the world.¹

This section also aims to spell out the error of the historical misunderstandings that crept in over time so that they will no longer mislead anyone. As the concept of Tzimtzum describes the very fabric of reality and implicitly determines how we need to interact with that reality, the erroneous misunderstandings have all been used as a basis for some who ascribed to the incorrect interpretations, to literally compromise the basic principles of Judaism. This is the primary reason why this topic is seen as incredibly sensitive and why some of our great Rabbis were so quick to issue scathing criticism about those with seemingly differing opinions.

An approach is also presented to address the key question as to how it is possible that our great Rabbis could have been subject to such historic confusion about a concept which is so crucially fundamental.

This section then shows how the underlying approaches to serving God as set out in Nefesh HaChaim and Sefer HaTanya are identical and entirely rooted in the concept of Tzimtzum. The only difference in principle as to how these two works relate to prayer, Mitzvah performance, Torah study, and inspirational fervor is the Nefesh HaChaim’s emphasis on what type of individual the underlying approach is relevant for. R. Chaim strongly accentuates that for those whose adoption of the approach may result in even the smallest amount of Halachic compromise, then they must serve God without adopting the concept of Tzimtzum and never compromise Halacha. It is necessary to also point out that while Sefer HaTanya does not focus on highlighting the pitfalls of potential Halachic compromise, it is beyond any shadow of doubt that the Baal HaTanya requires total uncompromised Halachic performance and there is no difference of opinion whatsoever between Nefesh HaChaim and Sefer HaTanya over this issue.

Once