The tzimtzum or tsimtsum (Hebrew "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 independent realms could exist. This primordial initial contraction, forming a ḥālāl happānuy "vacant space" () into which new creative light could beam, is denoted by general reference to the tzimtzum. In Kabbalistic interpretation, tzimtzum gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant Creation. 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" ( 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 meaning "concealment". This etymology is complementary with the concept of Tzimtzum in that the subsequent spiritual realms and the ultimate physical universe conceal to different degrees the infinite spiritual lifeforce of creation. Their progressive diminutions of the divine Ohr (Light) from realm to realm in creation are also referred to in the plural as secondary tzimtzumim (innumerable "condensations/veilings/constrictions" of the lifeforce). However, these subsequent concealments are found in earlier, Medieval Kabbalah. The new doctrine of Luria advanced the notion of the primordial withdrawal (a dilug – radical "leap") in order to reconcile a causal creative chain from the Infinite with finite Existence. Inherent paradox A commonly held understanding in Kabbalah is that the concept of tzimtzum contains a built-in paradox, requiring that God be simultaneously transcendent and immanent. Viz.: On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Existence thus requires God's transcendence, as above. On the other hand, God continuously maintains the existence of, and is thus not absent from, the created universe. Rabbi Nachman of Breslav discusses this inherent paradox as follows: Science and Kabbalah The fundamental difference between modern science and traditional Kabbalah is the "post-Aristotelian scientific doctrine" about that space would be first created while in the Jewish religion of the Bible the faith considers that light was created before anything else. Lurianic thought Isaac Luria introduced four central themes into