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By: Rabbi Pinchas Winston
In the beginning, God made the Heaven and the Earth. (Bereishis 1:1)
The words are so incredibly simple, and yet, of course, conceal the most remarkable secrets of Creation. Indeed, each of the Hebrew words can be and are dissected and explained in so many ways, so many Kabbalistic ways. In fact, the Tikunei Zohar does exactly that with only the first word, Bereishis, revealing 70 different explanations for this word alone.
The point of “Perceptions” all through the years has been to provide a unique perspective on already well-known ideas. It has been to open the mind of the reader to nuances in the parshah, and how they might apply to everyday life. And, above all, to show how the Torah is really the blueprint for Creation of all of history, by revealing how its seemingly simple words incorporate all that has ever occurred, and will occur.
For example, the Zohar teaches that the first verse of the parshah should actually be the second verse (Zohar, Bereishis 16a). In other words, the proper chronological order of the verses is as follows:
The earth was null and void, and there was darkness upon the face of the deep, and the Spirit of God hovered above the water. (Bereishis 1:2)
In the beginning, God created the Heaven and the earth. (Bereishis 1:1)
God said, “Let there be light!” and there was light. (Bereishis 1:3)
The obvious question that arises makes it clear as to why the verses are not actually written that way: If the earth was not created until the second verse, then which earth was null and void in the first verse? What, if anything, existed prior to the creation of Heaven and Earth? What was “bereishis” the beginning of, if not of everything that exists?
To the seasoned Kabbalist, that is not a question, or at least, not a difficult one, for Kabbalah, in essence, is only about that: The process of Creation up until physical creation as recorded in the Torah. From a Kabbalistic point of view, the Written Torah picks up the story in the middle, long after far more spectacular things have occurred just to make physical Creation possible. For the first time in this parshah sheet, we will discuss some of them briefly, very briefly.
STEP 1: OHR AIN SOF
In the beginning, there was Ohr Ain Sof, only Ohr Ain Sof. The Kabbalists are quick to point out that this light, literally “Light of Without End,” is not the Essence of God, just a revelation of His light on an extremely sublime level. It was, and is, an expression of God’s desire to reveal Himself, eventually, to beings that will be able to recognize and appreciate such a revelation.
However, at this point in the creation process, nothing else existed but this infinite light, emanating out in all directions, infinitely, something that is much easier to say than to imagine. On this level of revelation, the existence of anything else would be a contradiction of the very nature of the light, since the existence of something else could only be possible if the light ceased to be infinite on such a level of revelation.
STEP 2: TZIMTZUM
Therefore, the first thing that had to happen to the Ohr Ain Sof in order to make Creation possible, any of it-the spiritual and physical aspects of it-was a lessening of its infiniteness somewhere, just enough to allow other things to exist. This lessening of the infiniteness of the Ohr Ain Sof is called, in Kabbalah, “Tzimtzum,” or “Constriction,” and its creation is considered to be one of the largest and most important “miracles” of all Creation.
Hence, at what is technically called the “Center of the Ohr Ain Sof” (or the Malchus of the Ohr Ain Sof, but how do you find the center of infinity?), tzimtzum occurred. And, it kept occurring in a spherical fashion outward from that point, expanding the size of the spiritual void, until there existed a Divinely-specified ball-like hollow called the “Challal,” or “Hollow,” because that is exactly what resulted: a large-trillions of times larger than our physical universe, at least-hollow that was devoid of Ohr Ain Sof, or at least enough of it to begin the process of Creation.
STEP 3: THE CHALLAL
It is basically impossible to accurately imagine what the Challal is, but to get a very rough idea, imagine a room filled with light, with a basketball suspended in the middle of it. Even though light surrounds the entire ball on all sides, the rubber skin of the ball, kept in spherical shape by the air pressure inside of it, keeps the light from entering the ball, leaving the inside of the ball completely void of light.
In reality, there is no room, just Ohr Ain Sof emanating infinitely in all directions. The ball is the Challal, except that it is not physical, but completely spiritually, and the light is held back not by air proof rubber, but by the will of God, resulting in a spiritual void into which the Ohr Ain Sof is not allowed to penetrate-at least not yet-and in a reality of finiteness within the reality of infiniteness. This will be crucial for making possible a free-will being.
