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The Hidden G‑d

The Hidden G‑d

Where do you hide when you’re everywhere?

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It was one of those brutal winter mornings for this West Coast kid in Brooklyn, not so much for the stormy weather as for the struggle to sleep in a dormitory where the Israeli contingent had deemed that night party night. A small group of us had cut a deal with Rabbi Yoel Kahan, teacher supreme of Chassidut Chabad, to provide us a class three times a week at 7 AM. There were conditions: one of us had to turn up at his home at 6:30 to wake him, drive him to our semi-authorized-but-not-really room outside the yeshivah, and brew him a strong coffee. Despite the vertigo and aching head, I wouldn’t miss that class for the world.

Reb Yoel, as all his students still call him (may he live for long and healthy years), recognized the torpor of that sleepless night on our faces. I don’t recall the passage we were studying—somewhere in the writings of Rabbi Sholom Dovber, from the year 5672 (1911–12). Deep stuff. Kinda too deep for a morning like this. But in the middle of some obscure passage, he leaped mischievously into a question so ridiculously simple, all of us were now bouncing off the edge of our chairs; so absurdly obvious, none of us could find an answer.

Reb Yoel wanted to know why we couldn’t see G‑d.

“He’s invisible!” came the first response.

That was certainly of no help. Yes, the class was in Yiddish, but Reb Yoel had the words for “tautology” nonetheless.

“G‑d is spiritual,” someone innocently suggested. Boy, was that a mistake.

“G‑d is spiritual,” someone innocently suggested, “and we are physical.” Boy, was that a mistake.

Reb Yoel thundered back, “In the beginning, G‑d created the heavens and the earth!” G‑d created both the physical and the spiritual, he explained. He Himself is neither.

So we tried this: “Well, if we can’t see spiritual things, like emotions, ideas, angels and higher worlds, how can we expect to see that which is beyond even the spiritual?”

Now we were getting somewhere. Straight into the trap he had laid for us.

“Why can’t you see spiritual things?” he demanded. “There are entire worlds that are spiritual. Where are they hidden?”

“They’re not hidden,” someone responded. “They’re right here. Just that we can’t see them.”

Now Reb Yoel began to move objects around on the table at which we all were seated. “This here,” he pointed to a cassette tape recorder we had sneaked beneath the cover of a book, “is hidden. Why? Because it is not within my field of vision. My vision and this object are in two different places. Therefore, I cannot see it.”

Well, we thought it was hidden. Reb Yoel, at the time, never approved of us recording his classes.

“Now, what about radio waves? Are they hidden? Are they in the same place as we are?”

“Yes, they are,” I answered, eager to display my technological expertise. “This room, and everywhere around us, is full of them, broadcasting every station in New York City.”

“Then why can’t you see them?”

“Because,” I strained, grasping for some way to describe frequency spectrums in Yiddish, “radio waves are not . . .”

“They are not within the same space as your vision!”

“Okay.” Same difference, I figured.

“So, as far as your eyes are concerned, radio waves are not here. And the same with emotions, and ideas, and angels, and higher worlds—they are not here. They are not within the same world as your physical eyes. So, you can’t see them.”

This was starting to make sense. But I wasn’t prepared for the bomb that came next.

“So, why can’t you see G‑d?” he clamored. “Isn’t G‑d everywhere?”

The class exploded into yet more futile regurgitations of our earlier attempts, in yet more feeble forms.

“But G‑d is formless! How can you see something that is formless?”

Useless answer. He’s here, now, nonetheless. Here, in our world of form.

“G‑d is not something you see. Seeing and G‑d are way apart!”

He’s in ideas. He’s in emotions. He’s in the palpable, visceral world of the senses. Why isn’t He in your field of vision?

More useless. G‑d is everywhere. He’s in the heavens, and He’s here on earth. He’s in ideas. He’s in emotions. He’s in the palpable, visceral world of the senses. He’s in the cool earth of the ground you clump in your hand and squeeze out between your fingers. He’s in the ethereal world of the philosopher, and He’s in the pragmatic world of the trucker speeding down Interstate 86. He’s in the putrid world of the worker digging out the city sewers down the street, and He’s in the aroma of the garlic our cook was now sprinkling on the chickens for tonight’s dinner. None of this could exist if He were not there. He’s everywhere, in everything. So, He’s certainly in your field of vision. Why can’t you see Him?

We had visibly given up, but the tension of the lecture was like static electricity waiting for a lightning bolt.

“The spiritual worlds,” Reb Yoel continued, “the World of Formation, the World of Creation—realms of angels and souls—they are not in another place that you could travel to. Yet, neither are they here. You and they are in different spaces—even more than radio waves.”

“But the World of G‑dliness—that is here, now!”

Then the answer. As simple as was the question, so the answer. Far too simple for sophisticated students as ourselves.

Reb Yoel leaned forward. “The only reason you cannot see G‑d,” he whispered, “is because He doesn’t want you to.”

“This is why we call Him ‘the hidden G‑d.’ Achein atah Keil Mistater—‘Truly, You are the Hiding G‑d.’ Because He is the only one who is truly hidden. Everything else is not truly hidden—it’s simply not here. But He, He is hidden even when He is here. He is present in His absence, absent in His presence.”

“G‑d, you see, is not a something, not a presence. G‑d just is.”

The rest passed over my head. And the cassette recording turned out futile as well.

In that class, Reb Yoel provided us a key to unlock so many passages in the teachings of Chabad. Here’s the vital passage in Rabbi Schneur Zalman’s The Gate of Unity and Faith (both translation and italics are my own):

Now, just as no created being has the capacity to grasp G‑d’s mode of greatness—meaning, His capacity to create something from nothing and vitalize it . . .—just the same way, none has the capacity to fathom G‑d’s mode of might. This is the modality of constraining the spread of vital energy from His greatness, so that rather than an open descent, energizing and sustaining the creations overtly, the energy is masked so that it remains undetectable within the actual created being. The creation now appears as though it were an autonomous entity, and not simply the artifact of a breath-like current of energy. Rather than appearing as sunlight appears—as nothing more than the radiance of the sun—it is now a something all of its own.

Truthfully, it is not its own entity, but actually quite similar to the sun’s radiation. Yet, that itself is the awesome might of a wholly transcendent G‑d: He can do anything, and so He can constrain this breath-like vitalizing energy that flows from the breath of His mouth until it becomes undetectable, so as not to annihilate the identity of the created being.

This is the facet that no created mind can fathom: What kind of constraining process is this that renders a vital force undetectable—and yet, a creation emerges out of the void? This is not within the capacity of a created being to comprehend—just as no created being can fathom how something can be created out of nothing to begin with.

Years later, I found another expert to ask the same question—my three-year-old daughter. I asked her why we couldn’t see G‑d. Her eyes opened wide as she whispered, “He’s hiding!”

Only then did I feel as stupid as I should have felt back there with Reb Yoel. I guess, when it comes to G‑d, we’re all better off thinking like three-year-olds.

Rabbi Tzvi Freeman, a senior editor at Chabad.org, also heads our Ask The Rabbi team. He is the author of Bringing Heaven Down to Earth. To subscribe to regular updates of Rabbi Freeman's writing, visit Freeman Files subscription. FaceBook @RabbiTzviFreeman Periscope @Tzvi_Freeman .
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Hanalah Houston September 11, 2015

Hemshech Ayin Beis written by Rabbi Shalom Dov Ber Beautiful, rabbi.

Years ago I read a book whose basic premise was that the world's great secret, which nobody wanted us to know, is that Gd is playing hide-and-seek with GdSelf.

But some of us know it anyway. You hd the good fortune to encounter two such people: Reb Yoel. Your daughter.

And maybe one or more others?

Gut Shabbos and LShanah Tovah to you and may you live and be well to 120. You're the best. Reply

R. Hoeppner Northern California, USA January 8, 2015

The "Hidden" G-d? To those who are blind, everything is hidden, and there is none so blind as he who will not see. “A man convinced against his will is of the same opinion still.” Reply

Claudia London UK August 10, 2014

The Hidden G-od I really enjoyed this and hope to enjoy more from Rabbi Tzvi. Be blessed! It was a good midnight read.
After praying I was directed to this site. Admittedly I was thinking of the name of G-d and in doing so Rabbi made me understand more and I am elated that I pray to such a G-d of splendour even though Hidden! Reply

Anonymous USA September 30, 2013

No Hiding G-d One need to be like children to inherit the Kingdom of G-d. It is only a matter of "feeling" His presence, because of His glory we see everyday in His creation. And the love, mercy, and compassion that emanates from His being. A person does not need to see Him. He is there, everywhere giving... When anyone seek His love, and Presence, one finds it. It radiates through one whole being. Then you'll know that is G-d. Pure, True One. Very simple. Believe, and seek Him. Reply

Chavah Kwiatkowska Latvia September 26, 2013

Great! Thank you very much! Reply

Shelly Tolbert NYC July 13, 2013

Amazing...Beautifully explained for the common ear Thank you Rabbi Freeman, for the great breakdown of this lesson, I feel enlightened and eager to learn more with each lesson of yours that I read. May the Creator continue to speak through you and spread this truth to his creation and may we all discover the wonders Hashem wishes for us to understand. Reply

Akiva Virginia Beach, A April 20, 2013

Thanks Rabbi Freeman, As a convert I my faith is exceedingly important to me.
The wisdom of your teachings also is assistful with my recovery.
May G_od continue to bless and watch over you. May His peace remain with you.
Thank you you for everything you teach.

Shalom,

Reply

Anonymous Los Angeles, California February 24, 2013

The problem is "HIM" Asking a very young FEMALE will usually provide the correct answer.
The main problem is that Males are consulting with Males, and having a very difficult time trying to DE-anthromorphize a concept they are calling "HIM."
One must initially realize that G-d is "Male" and "Female," and after the Male can grasp that concept, then the Male must proceed to a state of mind that has absolutely no relationship whatsoever with anything related to a human being.
All of this is much easier for a Female to understand than a Male.
Unfortunately for Males, the two huge Testosterone surges from their Y Chromosome (one at 8 weeks after conception, and the other at 18 months after birth), kills a lot of cells in the communication center of their brain (twice), and kills more cells in the emotional center of their brain (twice), and doubles the size of their brain's sexual arousal and aggression centers -- twice.
Females do not have these problems. Reply

cecilia New York February 21, 2013

Thinking of nuerons I think if a Neuron where to be removed from the brain to see the face of the person it inhabited, it will surely die. The face is hidden from the neuron and it will forever be hidden. The whole person emerged from the attraction of a man and a woman. Then the neurons started to grow out of that and multiplied and it became a tree-like stem and then it grew some more replicating the evolution of life on its way, like it knew how to. where did it keep the memory, the four chemicals that was the DNA? those four chemicals that somehow arranged, turning that community of neurons and cells into a person. A conscious being emerged from that attraction, which is really nothing but the desire of another to be one with another. The third entity--attraction, is a void that needed to be filled. So yes, how can a neurone see the entirety, the parent's love, the history of human life and the person--except through the experience of participating in the consciousness of that person? Reply

Sam Hollywood, CA February 18, 2013

Wow Wow rabbi you're good. I have challenges reading full articles, especially those drained with philosophical ideas. Somehow, I was able to read the entire essay.
The effect of your writing style is almost magical.
Thank you. Reply

Avraham California via chabadnorthernnevada.com February 16, 2013

Einstein's view of G-dliness “A human being is part of a whole, called by us the Universe, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.” From a letter to a friend who was grieving the death of a son.. Reply

Henry Enoch Brown Miami Beach February 15, 2013

the hidden G Congrats to everyone. This is a wonderful conversation and a feather in the cap of Rav Tzvi for his orchestration.
Shabat Shalom, Chanoch Reply

Scott Davis San Ramon February 15, 2013

G-d's Purpose A Psalm of David: "The Heavens declare the Glory of G-d and the firmament proclaim his handy work. Day to day pours forth speech and an night to night declares knowledge. There is no speech nor are there words, Yet their voice goes throughout the earth and their words to the ends of the world." Rejoice in participating with Creator G-d's omnipresence, omniscience, omnipotence within the life, that he has made in you. Sharing His Glory in the time and space that he has given you for his eternal purpose. Reply

Sam Australia February 15, 2013

I love kids simplicity , but it starts to go after seven years. My daughter lets me know, in no uncertain terms, when she thinks I am not parenting to her and his standard. Reply

Anonymous London UK February 15, 2013

Rabbi Freeman - your Rav said that G-d doesn't want us to see Him. Maybe our mental health depends on our respecting His wish by staying in the 'game' of hide and seek, by not trying to reveal the reality of His Oneness:

Your gift to me: my soul will be separate from you till story's end
Your gift to Yourself: my soul will seek you till story's end
My gift to You: today, this hour, this moment I choose to seek you
My gift to myself: today,this hour, this moment Reply

Dale Arends Snohomish County, Washington February 14, 2013

Who is hiding? Who does Torah teach us hid from whom? Like children we chose to cover our eyes (and nakedness) and not see, we chose to cover our ears at Sinai and have Moshe tell us what was said. So who is hiding? Neither is really but we have chosen to limit our experience of Hashem. Reply

Rabbi Tzvi Freeman February 14, 2013

To Shraga F in NYC You wrote "I don't really understand the article. the essence of Jewish monotheism is that G-D is transcendent and wholly immaterial. Creation ex nihilo means a total disconnect between Creator and creation."

Sources? I have never seen such a theology in classic sources. On the contrary, this seems to be precisely the dualism that our theologians reject.

Yes, G-d is "wholly immaterial"—but that does not mean He is not found within the material. If He is not there, then in what way is He without form? In what way is He a perfect oneness? He would have a form, bounded by the material. And He would not be one, because there would be something other than Him.

Please read the opening chapter of the Rambam, Mishneh Torah. We have that on our site. Reply

bob van wagner Washington Crossing PA February 14, 2013

Hiding and hidden? "Achein atah Keil Mistater—‘Truly, You are the Hiding G‑d.'"

Hiding is not hidden. Hiding is active, hidden is passive. In the process of hiding one leaves echoes and tremors, sounds, creaks, etc.

Similar processes in physics: Event horizon radiation, a form of the more general black body radiation. Bremsstrahlung radiation when either permeability of space changes, or a cosmic ray or intense x-ray slows down. Quantum foam. Reply

Robert Rubin Lincoln, MA February 14, 2013

Hashem is hidden for a reason Take a look at Hemshech Ayin Beis written by Rabbi Shalom Dov Ber in the early 20th century. It attempts to explain why Hashem is hidden and describes the many levels created by him for us to survive. if we able to see or experience his presence we would be overwhelmed and probably vaporized. Think of the Sinai revelations and the message from Hashem saying Man cannot see me and live. Excuse me for not quoting it exactly. It's all great learning and truth Reply

Channah Leah Eibenshutz Dallas, Texas February 13, 2013

Still Confused All through this article- which I very much enjoyed - I kept putting myself in the position of my relatives in 1941 in Poland/Ukraine who, most assuredly were looking hard and praying hard for G-d. But He was MIA - not for lack of fervent seeking on the parts of countless numbers of faithful Jewish souls.
I will never know - can never know - if my grandparents, uncles and aunts ultimately found Him amdist their terror, but I do know based on the testimony of many survivors that He stayed in hiding from so very many in those days. So, I still wrestle with Steve's fundamental, poignant question: WHY was He hiding? If those years of darkness and the suffering of great and faithful Torah scholars and tzaddiks were insufficient to tease G-d out of hiding, then what will? Reply

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