The Basic Definition of Divine Unity

In Judaism, monotheism, or Achdus Hashem, is of most central significance.12 Beginning with Avraham’s recognition of the One G‑d, this has been at the very core of Jewish belief and identity. This is established in the verse: “Shema Yisrael Hashem Elokeinu Hashem Echad,”13 meaning that every Jew should hear and understand that G‑d, who is our G‑d, is the only one.

This is more than a casual understanding that there are not multiple gods; it is a recognition of the very definition of what G‑d is.14

First, for some history:15 In the early generations of mankind, a flawed conception of G‑d developed, eventually leading to the emergence of idolatry. G‑d was imagined to be a perfect and sublime being, too lofty to be involved or concerned about a finite, physical world.16

The notion developed that this infinite G‑d must be reliant on His “helpers,” the angels and stars, to serve as intermediaries between Him and the world.17 Obviously, these assistants were also created beings, but it was reasoned that G‑d could interact with them because their spiritual nature made them closer to Him than the physical.18

It was only a matter of time before these intermediary forces were perceived to be independent of G‑d, with the world being left under their jurisdiction.19 Thus, not only were these forces worshiped as go-betweens to G‑d, but people actually saw them as minor gods.20

Of course, this was all based on a grave error in which G‑d was thought to be a sublime, yet defined, entity.21 Their idea of G‑d being removed from the physical yet close to the spiritual is completely inconsistent with the truth: That G‑d is the True and ultimate Being. As the Creator of all definition and existence, He Himself is beyond all classification. He is neither spiritual nor physical, neither abstract nor tangible. He simply is who He is without any parameters.22

For G‑d to relate to the physical, He need not appoint a proxy.23 There is indeed a system of Seder Hishtalshelus, through which Divine energy flows through the Sefiros, the angels, and even the constellations24 in a multi-tiered process of devolution on its way into the world. However, these rungs are not intermediaries; they are implements.25

Similar to an instrument in the hand of a craftsman, where the tool certainly has no jurisdiction over its function, likewise no being or force, albeit created by G‑d, can assist G‑d in giving life and directing the course of the universe. Avraham’s recognition of G‑d was not only that there is a Superbeing who created all existence, but that the entire universe with all of its “benefactors” is solely directed by Him.26 The sun shines, providing warmth and light, because G‑d wills it so. The earth sprouts vegetation because G‑d determines so. Hiding behind these “helpers,” it is G‑d alone who is directing His world.27

In summary, the fundamental belief of monotheism is the recognition that:28

1) There cannot be another or multiple other gods.29

2) G‑d is the only dominant Being. No being or force employed within the cosmos is independent. G‑d does not share His providence with any other body or being; He alone is the Creator and Master of the world.30

Nature Revisited

This concept of true monotheism also pertains to the laws of nature.31 Just as the angels and constellations cannot be credited for their influence, because it is G‑d who is acting through them, so too the natural order is not caused by physics, but rather it is G‑d acting through physics.32

To perceive the world as being run by nature and not by G‑d is a case of mistaken identity: It is equal to confusing the axe with the woodchopper, thinking that the tool can act on its own.33 Created by G‑d, the laws of nature have no inherent ability. Like an inanimate tool, only when He, the sole Master of the universe, acts through them are they used to set the pattern of daily life.34

This provides important instruction. While in every aspect of life one needs to operate within nature, one must simultaneously be aware that nature itself is designed, crafted, and guided by G‑d. This may be compared to a hand in a glove. Although we only see the glove, it is the hand that is actually moving the glove. Occurrences don’t happen from nature; they happen through nature.35

Any incident or phenomenon, whether good or bad, transpires solely because it is part of G‑d’s plan.36 There is no entity or force other than G‑d that has any jurisdiction over our lives and the world. We are in His hands; from lottery wins to traffic delays, natural disasters to everyday events, nothing is outside of G‑d’s providence.37

This recognition is especially pertinent in regard to earning a livelihood.38 On the one hand, G‑d commands and expects us to engage in work that provides an income. The verse directs: “Six days you shall work.”39 Additionally, our Sages tell us that one may not rely on miracles for sustenance.40 However, a person must simultaneously be cognizant that “It is the blessing of G‑d that makes a person wealthy,”41 and one’s level of income is decided by G‑d.42

The person’s efforts are not the cause of G‑d’s blessing, as G‑d “sustains all beings with His mercy,”43 rather they are the vessel to receive the blessing.44 One can be confident that commitment to Torah and mitzvos is never a hindrance to earning a livelihood. Instead, fulfilling G‑d’s Will channels G‑d’s blessings in a more revealed manner.45

Significantly, the human efforts which are the “vessel” for G‑d’s blessing must be appropriate and “kosher,” free of any dishonesty and impropriety.46 Business can be worry-free because “it is He [G‑d] Who gives you strength to make wealth.”47 The bottom line is finely nuanced between working hard and realizing that ultimately the blessing in this work lies entirely in the hands of G‑d.48

Human Control

The recognition that only G‑d dictates what transpires in this world has important relevance to many of life’s impulsive reactions. Anger, arrogance, and the inability to forgive others all result from a perspective of control. One considers reality to be out of G‑d’s domain.49

A person may feel themself bursting with anger over an incident in which so-and-so did them wrong. In truth, all that transpires is from G‑d, so why punish the messenger.50

Someone may boast about their success, when in truth it was G‑d’s blessing, rather than their smarts, that brought it to be.

One may recognize G‑d’s existence, and even His supremacy, yet unthinkingly also grant recognition to themselves. One might demand recognition for their honor, give reverence to personal desires, and assert greedy proprietorship over their possessions. Somehow, they consider themselves as mini-gods, in control of their own life.51

Recognition of G‑d as the only dominant Being weakens this sense of self-assertion, allowing for a life lived with G‑d in control.

Hashem Echad

This basic definition of Achdus Hashem already has important application and relevance to all areas of life. “Hashem Echad” is the internal recognition that G‑d is my only boss, and I have no mini-gods. Money, personal advancement, and social affirmation are not worshiped. G‑d is in charge, and when I trust in Him and try my best, life is filled with oneness, serenity, and ­fulfillment.

The above presentation is an important preface to our discussion of the chassidic perspective of Divine Oneness. As will soon be seen, Achdus Hashem according to Chassidus takes on yet broader parameters, while also enabling the above ideas to be applied successfully in day-to-day life.52