https://en.wikipedia.org/wiki/Tzimtzum
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" (המקום ‎ 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

https://www.chabad.org/library/article_cdo/aid/361884/jewish/Tzimtzum.htm
To explain further, a parallel may be drawn from the world of teaching. ... The Tzimtzum concealed the Or Ein Sof so that within the circle is left a void within which something finite can be created. The next stage of creation was the introduction into this circle of a beam of pre-Tzimztum light called the Kav. Contained within this Light were

https://www.chabad.org/library/article_cdo/aid/2298270/jewish/Creation-Impossible.htm
Tzimtzum is a narrative explanation of how an infinite G‑d 'made room' for the emanation of finite forms and created beings, first articulated by Arizal (Rabbi Isaac Luria, 1534-1572) and transcribed by his foremost student, Rabbi Chaim Vital (1543-1620), in Etz Chaim.2 In this text, and in others, tzimtzum is described in metaphorical

https://www.chabad.org/kabbalah/article_cdo/aid/380815/jewish/First-Constriction.htm
Thus, tzimtzum as contraction or self-limitation precludes the existence of finite beings, and cannot explain how finite Creation came into being. Moreover, tzimtzum as contraction or self-limitation also seems to contradict the important principle of " yesh mei'ayin " - that the world was created ex nihilo, 1 and not that it evolved from some

https://www.thetorah.com/article/the-doctrine-of-tzimtzum-shelo-kepshuto-and-its-power
[1] For an initial formulation of this interpretation, see Joseph Ergas, Shomer Emunim (Hebrew), second polemic, pp. 34, 39 [2] For primary sources explicating the allegorical interpretation of Tzimtzum, as applied in Habad Hassidic and Mitnaggedic ideology, see Likkutei Amarim (Hebrew) by R. Shneur Zalman of Lyadi and Nefesh Ha-hayim (Hebrew) by R. Hayim of Volozhin, respectively.

https://www.sefaria.org/sheets/32246
Tzimtzum - S elf-Limitation. Creating Space. In the creation myth of ancient Judaic mysticism, God creates the universe by a process dubbed tzimtzum, which in Hebrew means a sort of stepping back to allow for there to be an Other, an Else, as in something or someone else.The Judaic notion of a world of Free Will (Talmud Berachot 33b) is deeply rooted in this concept, in the understanding that

https://www.realclearreligion.org/articles/2021/05/04/tzimtzum_the_jewish_practice_of_making_space_775643.html#!
Tzimtzum shows us that, if we learn how to take up less space for ourselves and make more space for others, our sense of fulfillment, joy, and meaning doesn't diminish—it increases. When I was a child, nightmares were a regular occurrence. I'd walk across the corridor to my parents' bedroom, where the door was always open.

https://slife.org/tzimtzum/
The tzimtzum or tsimtsum ( צמצום ṣimṣūm "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

http://www.walkingkabbalah.com/tsimtsum-tzimtzum/
This is the Tzimtzum. The Tsim Tsum sustains the realm of boundaries and limitations in being, so that the world, as we know it could come about. It is called the "Place" or "Space" of the world. Reshimo - The Residue after the TzimTzum The original "Primordial" light of the Creator is beyond limits and boundaries.

https://www.sefaria.org/topics/Tzimtzum
The cause and reason for this tzimtzum and concealment that the Holy One, blessed is He, obscured and hid the life-force of the world to make the world appear as an independently existing entity [is as follows]: It is known to all that the purpose of the creation of the world is for the sake of the revelation of His kingdom, blessed be He, for

https://www.chabad.org/parshah/article_cdo/aid/2579/jewish/Tzimtzum.htm
Tzimtzum. In the beginning, a simple divine light filled the entirety of existence. . . . When there arose in His simple will the desire to create the worlds, He contracted His light, withdrawing it to the sides and leaving a void and an empty space in its center, to allow for the existence of the worlds. (However, this was not an absolute void

https://www.youtube.com/watch?v=qIkrFW4NuYE
Join us as we unravel the mysteries behind God's transition from infinite to finite.These videos are adapted from our 6-part educational series, taught in lo

https://www.sefaria.org/topics/tzimtzum1
Jewish texts and source sheets about Tzimtzum (Kabbalah) from Torah, Talmud and other sources in Sefaria's library. The constriction refers to a diminishing of the divine light. This constriction does not constitute a change in the divine light itself, as the Creator bestows His light constantly and fully. Rather, any constriction of the light is the result of a change in the created vessels

https://www.thejewishreview.org/articles/?id=121
Tzimtzum can, in fact, ... This interpretation of space, time, matter and individual existence helps explain how it can be that the more the world is known in its particular aspects (scientifically) the less it is known as a whole (ontologically): for particular things are in essence a concealment of the unified ?One.?

https://judaism.stackexchange.com/questions/137045/what-are-the-first-sources-of-tzimtzum
The reference is to the letter transformation which results in "Tzimtzum" (צמצם) like is explained by Rabbi Moshe Zacuto in his notes to Mevo Sha'arim, note 5. The first word of the Torah (בראשית) is referring to the 6 letter name of G-d (אהיהוה) which is the union of אהיה and יהוה. That יה-יה becomes צמ-צמ. This

https://blogs.timesofisrael.com/physics-of-tzimtzum-ii-collapse-of-the-wave-function/
In Hebrew, the word tzimtzum comes from the root tzom, which means "to diminish" or "to fast," that is, to "diminish" oneself. [1] It can also mean "to be precise," that is, to

https://www.chabad.org/library/article_cdo/aid/2328171/jewish/Chapter-10-Tzimtzum.htm
Chapter 10: Tzimtzum. It is one of the great secrets of Torah that the Torah itself is a blueprint for the creation and maintenance of the world. This means that when a set of circumstances are described in the Torah, that set of circumstances, apart from its physical truth, has many levels (indeed infinite levels), which apply to all aspects

https://www.britannica.com/topic/tzimtzum
Other articles where tzimtzum is discussed: Isaac ben Solomon Luria: …is based on three concepts: tzimtzum ("contraction," or "withdrawal"), shevirat ha-kelim ("breaking of the vessels"), and tiqqun ("restoration"). God as the Infinite (En Sof) withdraws into himself in order to make room for the creation, which occurs by a beam of light from the Infinite into the newly

https://www.youtube.com/watch?v=1v7dAMGX0X8
Why did the Endless One decide to make room for others? It depends on the kind of "why" you mean

https://medium.com/top-down-or-bottom-up/zimzum-and-the-retreat-of-god-991e32b9f6ad
Also called "tzimtzum" this word is Hebrew for contraction, constriction or concentration. The authors of the book note Moltmann's support of this 16th century idea:

https://www.chabad.org/multimedia/video_cdo/aid/4946266/jewish/Animated-Kabbalah-1-How-Tzimtzum-Works.htm
The electricity משל was very well done and the visuals for that part brought out the point of Tzimtzum very well. I did not, however, see a direct relationship between the visuals used in the first part of the video and the concepts they were being used to describe (referring to the part of the video that describes Tzimtzum with all the circles and lines.

https://judaism.stackexchange.com/questions/125693/is-someone-who-believes-in-the-doctrine-of-tzimtzum-a-heretic
Al Berko: Your answer only confirms my assertion that the doctrine of tzimtzum teaches that HaShem changed (created a space in G-D's Self). This teaching was rejected by Rabbi Yihya Qafih. He also rejects the teaching of "zeir anpin" and the "sephiroth" as being heresy and idolatry. - Yochanan Mauritz Hummasti.

https://www.chabad.org/library/article_cdo/aid/2853891/jewish/Tzimtzum.htm
By Eli Rubin. A discussion of the notion of reciprocal love to G-d as developed in Tanya, chapters 46-49, and the centrality of the non-literal interpretation of tzimtzum ("contraction"), as discussed in chapter 48. To create space for the other is not to absent yourself and abandon them, but to be present in the right kind of way: to