בהעלותך

It is necessary for there to remain a boundary between the void and the Ein Sof (אין סוף, Infinite), because if there were no boundary at all, the Ein Sof would return and nullify the entire existence of creation, as everything would once again become infinite. To prevent the Or (אור, Light) from spreading back into the void as it did initially, the Holy One, blessed be He, surrounded the void with a special Or Makif (אור מקיף, Surrounding Light) that acts as a screen. This screen stands as a boundary around the void, preventing the Or Ein Sof from re-entering and illuminating within the void.

This can be compared to a teacher who wishes for his students to learn a particular subject on their own. The teacher stands outside the classroom, allowing the students to engage with the subject matter independently. Naturally, when the students are left to themselves, there is a certain order: one student presents the subject, another becomes a partner, and a third acts as a friend, etc. However, the moment the teacher re-enters the classroom, all distinctions between the students' statuses are nullified, as they all stand equally before the teacher. Thus, the lesson. In our context, the Holy One ensured that a boundary remains so that the levels among the recipients are maintained and creation can exist as a distinct entity.

This boundary is established from the Gevurot (גבורות, Severities) of the Ein Sof. The act of Tzimtzum (צמצום, Contraction) is an act of Gevurah, as the Or Ein Sof is inherently of the nature of Chesed (חסד, Kindness) and infinite compassion. The Tzimtzum and the boundary it creates are achieved through Gevurah, ensuring that creation remains finite and distinct.