Yesh Me'ayin - Something from Nothing

Yesh Me'Ayin is a concept describing the creation of something from nothing - the formation of "something" from "no thing." The ability to create Yesh Me'Ayin is called creation, and it is unique to the Creator ("in the Creator's domain"), unlike the emergence of effect from cause or creating something from something else. Solomon ibn Gabirol was the first to use this concept. Not many years later, Ibn Ezra began using it to describe the method of creation, and all the Mekubalim followed after him.

Beginning of Created Existence - In the World of Beriah

In Tanya, it is explained that true tangible existence (meaning, created beings that are not Elokus) begins in the world of Beriah, but certain aspects that serve as intermediaries between Elokus and created beings exist even higher, with two general levels. From bottom to top:

1. The Heichalos and bodies of the angels of Atzilus, which are "actual" creations (but only relative to the essence of Elokus, as relative to other creations they too are Elokus).
2. The souls of humans and angels, which despite being Elokus on one hand (though in tremendous tzimtzum), on the other hand have separated from the Kav's light and therefore lack the power to create Yesh Me'Ayin (which does exist in the Keilim of Atzilus - because the Kav's Ein Sof light shines in them, and they are nullified to it like the sun's rays in the sun).

Reason Created Beings Begin in Beriah

The main beginning of existence is in the world of Beriah, created from Malchus (of Atzilus), as the two characteristics of "existence" are: 1. It does not feel that it was created from Elokus. 2. It contains multiplicity and division. These two aspects come from two aspects in Malchus of Atzilus: The name Elokim conceals Elokus from the creations, and the name Adni is the root of the parameters of division of particular time and space.

Two Explanations of Yesh Me'Ayin

In Chassidus there are two explanations why creation is called Yesh Me'Ayin:

1. The created being does not sense its source - therefore calls it "Ayin" (though the true reality is opposite: the Creator is the true "Yesh" while we the created beings are the "Ayin").
2. There truly is no source for the created Yesh. Meaning, Hashem did not create the world by endlessly contracting Himself, but rather created a new existence that truly has no source in Elokus.

These two explanations don't contradict but complement each other, each emphasizing a different aspect of creation.

Several Levels of Yesh Me'Ayin

What was stated above (that Yesh Me'Ayin creation begins in the world of Beriah) is in detail. But generally, the term "Yesh Me'Ayin" applies to anything that does not evolve in a cause-and-effect manner (and is an innovation relative to what's above it). There are several levels:

1. The Primordial Thought of Adam Kadmon - Since Adam Kadmon's formation is through the First Tzimtzum which is a complete "removal" (unlike other tzimtzumim which are merely diminishment), and this level is the first thought about worlds, it is considered Yesh Me'Ayin relative to the Ein Sof light before tzimtzum.
2. Chochmah of Atzilus - It is written "Chochmah comes from Ayin." Above Atzilus there are no limitations or forms in Elokus, only simple unity. But in Atzilus there are ten sefiros (specifically ten, not nine or eleven), each with a different form (Chochmah is not Binah and Binah is not Chochmah etc.). Since such differentiation is impossible in Elokus itself, Chochmah (the beginning of Atzilus) is called Yesh Me'Ayin.
3. Created Beings - The world of Beriah is the first "place" where created beings emerged, beings that are not Elokus - and this is clearly the beginning of true Yesh Me'Ayin.
4. This Physical World - Physical existence is the greatest innovation. A tangible created being that can be touched with hands, that doesn't feel its source and can even say "I made myself" is the greatest wonder, possible only through the power of Atzmus alone, for only "the Emanator blessed be He, whose existence is from His essence and is not caused by any prior cause Heaven forbid, He alone has the power and ability to create something from absolute nothingness."
5. Plants Growing from Earth - It's clear the plant's matter doesn't come from the seed. The seed's weight is negligible compared to the plant's weight, and physical things cannot change their weight, certainly not grow tens of times larger (sometimes thousands of thousands times their original weight). Also the plant is superior to the seed in quality: the plant has stem, leaves, flowers and fruits - none of which exist in the seed. Rather, the entire development of the plant's size, weight, properties and components all come from the spiritual growing force in the earth - and the formation of physicality from spirituality is Yesh Me'Ayin (because physical cannot emerge from spiritual through regular cause-and-effect tzimtzum. For example a logical concept: no matter how much you lower it, simplify it and explain it at a lower level - it will never become physical reality).

Three Powers Required for Yesh Me'Ayin

1. Particular power and light (Memaleh) - Like any action requiring the investment of the doer's power in what is done.
2. Encompassing power (Sovev) - Creation of something from nothing requires transmitting power to create something incomparably different, requiring an unlimited power that can express itself in a world incomparably different from it.
3. Power of Atzmus - To create existence with a feeling that its existence is from itself requires power from Atzmus which alone has existence from itself.

Two Methods of Yesh Me'Ayin Creation

Yesh Me'Ayin creation happens both through the name Havaye and through the name Elokim. When creation is through Havaye it happens "automatically" while through Elokim it happens through "investment."

In "automatic" creation, the created is completely nullified to its creator, illustrated by two examples: 1. Like light is nullified to its source, 2. Like an effect is nullified to its cause.

In creation through "investment," the created is nullified to its creator only in a way of self-nullification (not complete nullification), illustrated by the example of power and action.

Revelation of Divinity in Creation from Nothing Depends on the Manner of Creation

The creation of something from nothing occurs through the name Havayah but via the name Elokim. That is, although the power to create something from nothing is only through the Infinite Light (Ein Sof) revealed through the name Havayah, the actual creation occurs through the name Elokim, and there are three aspects to this:

As the Name Elokim Conceals the Name Havayah

This is the revelation as "the world was created through ten utterances." When the name Havayah is clothed in the name Elokim, the name Elokim conceals from the created beings their source. That is, the ten utterances (which are the word of Hashem - the level of "Malchut") conceal the Divinity and hide from the created beings their source. And since the created beings feel themselves as separate entities, they are complete "existence," to the point that they can say "my river is my own, and I made myself."

As the Name Havayah Illuminates Within the Name Elokim

This is the revelation that was in the First and Second Holy Temples (especially in the Holy of Holies). When creation is made from the name Havayah automatically, then the name Elokim unifies with Havayah, and therefore the created beings feel (not their own existence but) that their source is Divinity. The reason for this is that in this manner, the contraction (name Elokim) exists for the purpose of revelation. And more deeply - since essence cannot conceal essence, the contraction cannot conceal, and its entire purpose (of contraction) is only to reveal the essence in a lower place.

This is (generally) the revelation that shines in the First and Second Holy Temples, and especially in the Holy of Holies - "the place of the Ark transcended measurement." On one hand, there is in the Holy of Holies limitation and division of "twenty cubits", but on the other hand, it is revealed and felt there that the reality of space is nullified to the Divinity that transcends the parameters of space.

As Within the Name Elokim it is Felt that Havayah and Elokim are Completely One

In this manner, the name Elokim is not a "detail" in revelation (enabling Divinity to be revealed even in a lower place), but a "simple contraction" - concealing and hiding. However, by its very nature (the nature of limitation), it is a vessel for the essence of Divinity (which transcends both the name Havayah and the name Elokim). This is the revelation that will be in the Third Holy Temple, when the parameters of space and time will be refined until the essence of Divinity will be felt in them from their own perspective (and not from the perspective of the light illuminating in them, as was in the First and Second Holy Temples). The tangible expression of this will begin through the winds of the world not only not interfering, but furthermore, from their own accord they will bring the Jewish people out from exile to redemption, culminating in the perfection of this that will be at the resurrection of the dead.