Reality in Question

Human experience doesn’t offer any doubts in regard to the existence of our physical reality. Intellectual discussion and proof are not necessary for something so innate and obvious. However, with the chassidic perspective of Divine Unity establishing that there is no existence aside from G‑d, the typically unquestioned reality of the world needs to be discussed. What does it mean that there is nothing but G‑d? Does Chassidus intend to declare the world as a mere figment of the imagination?

When Achdus Hashem is understood in terms of G‑d as the only dominant Being, the universe is enhanced. All ­existence is now humbled before G‑d, and a meaningful life can be lived in subservience to Him. The world is His; He is the G‑d of the universe.

However, when Achdus Hashem is understood in terms of G‑d being the only existence, where does that leave the world? Is it just a useless fraud? Is it an illusion to test our faith? Who am I if there is nothing but Him?

In Chassidus, the world’s authenticity is established from the Torah’s unequivocal description of its creation: “In the beginning, G‑d created the heavens and the earth.”60 It is impossible that the true G‑d would describe in His “Torah of truth”61 a false or meaningless reality. The world must truly be, not only because we think so, but primarily because G‑d says that it does.62

Two truths must coexist:

1) G‑d is to be considered the only existence.

2) The world is authentic and valuable.

Paradoxically, G‑d’s Torah and mitzvos can only be fulfilled in this physical reality where tangible deed imbues the world with G‑dliness,63 yet concurrently, G‑d is the only real entity and there is nothing else.

Transcendent Oneness

Perhaps the smoothest resolution of this contradiction of existence is attained by recognizing the distinction between G‑d’s viewpoint and our own. We experience duality, while G‑d exists in singularity. From our perspective, there is a world and its Creator, but G‑d ultimately transcends creation.64 In His view, there is nothing but Him.

The verse states: “I, G‑d, have not changed,”65 indicating that G‑d Himself is left unaffected by creation.66 Not only is His Being not modified by His role in creating and vivifying all worlds, but moreover, the world’s presence has no inference to Him whatsoever. From His perspective, He is still alone.67

To explain: Existence as we know it results from Divine concealment. The precept of tzimtzum teaches that Ohr Ein Sof, the infinite expression of G‑dly revelation, leaves no possibility for “otherness” to exist. The tzimtzum’s concealment is therefore imperative to creation, as it protects the created existence from being absorbed within the Divine reality. The tzimtzum veils the creative Divine energy, thus allowing the creations to be brought into being without feeling their true source.68

Importantly, this restraint and concealment exhibited in the tzimtzum is not a foreign entity from G‑d; rather, it too is an ­expression of His Being.69 While G‑d’s Name Havayah expresses G‑d’s benevolent revelation, His attribute of kindness, the name Elokim refers to G‑d’s power of restraint and diminishment, His attribute of might.70 Although we may perceive concealment and absence of G‑dliness, from His point of view, He is found in the “darkness” just as He is in the “light.”71 Furthermore, from G‑d’s vantage point these two seemingly contradictory expressions are actually one – they are both expressions of His unbounded ability.72

Considering that one cannot truly hide behind themself,73 G‑d is not hiding behind the tzimtzum because the tzimtzum is also Him. Thus, the limitation caused by the tzimtzum is only one-sided. While we see it as opaque and concealing, for G‑d, the tzimtzum is transparent.74

In conclusion: From G‑d’s perspective, “otherness” remains impossible, even once He created it. From His transcendent viewpoint, there is still nothing but Him. In this sense, He remains unchanged, despite our existence. Following the paradox of the opaque-yet-transparent tzimtzum, while the world is real, existing as a creation of G‑d, G‑d remains as the only existence. He is alone after Creation just as He was before Creation, despite our existence.75

Permeating Oneness: Echad vs. Yachid

The approach presented above has a major drawback. Yes, one can understand that there is a perspective in which G‑d is the only existence; however, that perspective is not our own. The recognition of G‑d’s transcendent Oneness remains irrelevant to our self-perception.76 In contrast, the Torah’s instruction, “You shall know today… there is none else,”77 specifies that we, living within the reality of this world, are to internalize G‑d’s exclusivity.

Despite the obvious difficulty, there must be a way to understand that G‑d is the only one, even from the perspective of the created existence.

This is also reflected in the basic declaration of G‑d’s Oneness: “Shema Yisrael Hashem Elokeinu Hashem Echad,” “Hear, O Israel, G‑d is our G‑d, G‑d is One.”78 Commentaries raise the question regarding the Hebrew word used here for “one” being echad. Seemingly, the word echad is not the most precise word to describe G‑d’s absolute Oneness:

While the Hebrew word echad does denote oneness, it can also imply that there are others besides the “One.” At times, echad is used in a sequence of numbers, where one is followed by two etc., indicating that echad is not alone.79 In contrast, the word yachid implies absolute singularity, leaving no possibility for any other entity. Being that G‑d is completely exclusive, why is the seemingly more accurate term, yachid, not used?80

The explanation behind this word choice can be understood from the Shulchan Aruch’s instruction regarding the proper intent meant to be had while reciting the Shema.81 It states that Hashem Echad implies that G‑d is One within the heavens and the earth.82 Precisely because the word echad does not completely preclude the existence of others, it therefore infers that G‑d’s exclusivity is relevant within the “otherness” of worldly existence.

Although yachid would better describe G‑d’s perfect singularity, echad illustrates how this Divine exclusivity permeates the heavens and every corner of our material reality. Hashem Echad thus indicates that not only is G‑d one beyond creation, He is also one within existence.83

In the context of our discussion, the chassidic teaching that there is no existence aside from G‑d must be realized within the reality of worldly existence. As emphasized in the abovementioned verse, “Veyadata hayom…,”84 “You shall know and internalize that in the heaven and the earth G‑d is G‑d and there is no other existence.”85 Created existence is to recognize that G‑d is the only existence.86

Bittul

The paradoxical non-existence of the authentic universe is resolved by Chassidus’s foundational idea of bittul, or “nullification” of created existence.

Bittul is a term used in the chassidic lexicon to describe the ­subsumption or absorption into a greater truth that causes a sense of selflessness. It is a framework in which one can exist as ayin, a “non-thing.”87 While attitudes of lowliness, self-abnegation, or subservience suppress the sense of self, bittul relates to one’s core identity and redefines one’s self-awareness. This concept of nullification does not sabotage existence, but rather allows it to be a “non-thing.”

Achdus Hashem is not to deny that there is a world. Rather, it is the world’s acknowledgment that G‑d is the only yesh, or “thing,” that is. The charge is not to deflate the world or prove its inferiority, because a deflated existence is just as much of a disruption to G‑d’s singularity as an inflated existence. With bittul, G‑d is the only existence not because He cancels creation, but because creation’s relationship with Him allows it to be a “non-thing.”

Achdus Hashem allows the creations to embrace a truth bigger than themselves. In the ayin’s worldview, importance isn’t self-importance, worth isn’t self-worth, and ego isn’t egocentric. As will be explained below, Bittul enables one to attune to the Divine purpose without any hindrance of self-focus.