The Sustaining Utterance

The most significant step in internalizing that G‑d is the only existence and heaven and earth exist in bittul is the appreciation of two ideas taught by the Baal Shem Tov:88

1) The true substance of the world is the Divine speech used to create it.89

2) Creation is an ongoing dynamic, with G‑d continuously creating anew, something from nothing, every moment.90

To elaborate: The Torah describes that G‑d created heaven and earth by means of His speech.91 He spoke and there was light.92 He uttered the words, “Let there be a firmament,”93 and the skies became. In the words of the Mishnah: “The world was created with ten utterances.”94

The Baal Shem Tov emphasized that the portrayal of creation as being through speech is not arbitrary. Instead, G‑d’s ten utterances are the actual medium of creation. The words and letters of these utterances encapsulate the Divine life-force for existence. When they are issued by G‑d, all of creation comes into being.95

The created world has tremendous detail and diversity, yet even the finest nuance of existence is created and vivified by these ten Divine utterances. “G‑d’s word remains forever,”96 making tangible existence a constant manifestation of these eternal Divine words and letters.

Significantly, rather than the words of the Hebrew language simply reflecting an inner dimension of existence, physical existence is the embodiment of these holy words and letters.

In this context, language is more than random labels used to catalog the world’s diverse phenomena. Instead, existence is a reflection of the Divine energy which animates it, making the Hebrew words used to create it the source of its being.97

Kabbalah explains that these letters of life undergo multiple combinations, substitutions, and transpositions, allowing for this single chapter of the Torah to include hidden references to every creation that exists.98 Thus, every existence is a manifestation of a specific combination of Divine energy contained in the Torah’s letters, which shapes its particular character.99

The basis for the Baal Shem Tov’s teaching is the Midrash on the verse of Tehillim: “Forever, O G‑d, Your words stands firm in the heavens.”100 The Midrash explains that “Your words” refers to the words uttered by G‑d during creation: “Let there be a firmament in the midst of the waters...”.101 The verse therefore indicates that “these very words and letters stand firmly, forever, within the firmament of heaven, and are forever embodied within all the heavens to give them life.”102

Created existence is entirely dependent upon the perpetual act of creation because it has no substance aside from being the manifestation of the Divine utterances.103 Every day and every single moment, G‑d pumps Divine creative energy into creation, creating it anew and giving it life.104 If G‑d were to withdraw this creative energy for an instant, all existence would cease to exist.105

The Implication

By publicizing this teaching of perpetual creation, the Baal Shem Tov brought new perspective to the reality of the world. G‑d and His world now appear closer than previously considered,106 and the fact that G‑d is constantly involved in creation highlights His interest in our world.107

Most relevant to the topic at hand, this idea drastically shifts the thought process in regards to Achdus Hashem. When one recognizes that existence cannot last a single moment without G‑d’s perpetual input, the world’s “sense of self” becomes insubstantial. Existence cannot be viewed as a separate entity from G‑d when it is merely a manifestation of Divine energy.108

The Need to Know

As mentioned in the first chapter of this volume, there are two primary methods by which the Divine truth can be realized: faith and reason. While faith is unequivocal, logic is more compelling. Faith is accepted, while understanding draws the person in.109

To internalize Achdus Hashem so that it reshapes one’s reality, faith can only accomplish so much. Wholehearted belief that G‑d is continuously creating the world, without being able to relate on an intellectual level, would cause only a peripheral bittul. In contrast, intellectual reasoning can cement the truth of Achdus Hashem into the entirety of the psyche. Bittul becomes a way of life when it is internalized fully, when “you know and take to heart…”.110

The Argument for Perpetual Creation

The intellectual pursuit of Achdus Hashem appears to be the primary purpose of the Alter Rebbe’s authorship of Shaar Ha­Yichud VehaEmunah, the second part of Tanya.111 There, after prefacing the aforementioned teaching of the Baal Shem Tov ­regarding continuous creation, the Alter Rebbe presents its logical necessity.112

Delving into the basic definition of creation, yesh mei’ayin, a formation of existence from absolute nothingness, the Alter Rebbe proves it impossible for creation not to be constant.

The proposition of perpetual creation defies the basic perception of production as being a one-time event. ­Habitually, we are accustomed to all types of goods being manufactured across the world, then shipped to consumers, where they last for years to come without the intervention of the original craftsmen.

One would consider a similar possibility in regard to the heavens and earth. Is it untenable that the world was made by G‑d in the six days of creation and has simply lasted on its own ever since?

However, one must not compare human production to the handiwork of G‑d. The common denominator of all human manufacturing is that some raw materials must be at the basis of the process. No invention is completely new; it is always a utilization of some substance within the created world.113

Regardless of the product or the process, all craftsmanship is yesh me’yesh, development from one form to another. This is ­inapplicable to G‑d’s creation of heaven and earth, which is yesh mei’ayin, something from nothing.114 Only G‑d exists without being created, while all of creation needed to be created from a total absence of being.115 It wasn’t, and it came to be.116

Human production lacks true novelty. It need not be renewed, because it never was truly new.117 However, creation yesh mei’ayin, something from nothing, is as novel and unforeseeable as could possibly be. Nothing was “in the pipeline” that would ­insinuate that this was to happen. It simply came from nowhere.118 Lacking internal stability, its Inventor’s constant intervention is required. It must constantly be renewed because its very phenomenon is new.119

Unnatural Existence

A somewhat appropriate model to understand yesh mei’ayin is to ponder the process of something undergoing an unnatural change. Let us examine when an item is manipulated to act in a manner that it is inherently incapable of, or when it lacks the stability of going along with its nature and rather goes against its nature.

Two traits will be noticed: 1) It operates on a moment-by-moment basis. 2) The activity is not attributed to the item, but to the inventor.120

An illustration: Throw a stone upwards and watch it climb through the air, higher and higher. Ask yourself: Is the stone flying? Yes. Is it a “stone with flying capabilities”? No, is the obvious reply. It’s a stone that sits on the ground.Perhaps when dislodged from its place, it is a stone that rolls and falls downwards, but surely it is not a “flying stone.”

Confirming your expectations, the moment the force of the throw dissipates, the stone begins to plummet downwards until it lands on the ground, its natural home. The movement introduced to the rock was against its nature, leaving the result unattributable to the rock. The stone was manipulated by your kinetic energy but it itself cannot fly. The generated effect lasts a moment, but then its natural state resumes.121

Being that creation was from a total absence of being, yesh mei’ayin, the reality of the universe has no inherent ability to be. The world’s natural state is to not exist; every moment of its existence is a novelty and entirely dependent on the Creator’s intervention to continuously make it be.122

Perpetual creation need not be limited to non-rational belief, as its logical reasoning enables it to be well internalized. With this, Achdus Hashem can seep into the entirety of the person to cause an encompassing bittul.123

Now, ask a creation: Is there anything that exists aside from G‑d?

None Besides Him

Understanding the ongoing process of creation provides novel insight into the meaning of the words “ein od,” “there is none other [aside from G‑d].”124 Our discussion informed us that this phrase is not an admonishment not to consider any other gods, but rather, a life-changing instruction to realize that apart from G‑d, there is nothing else.125 Although the world is created by G‑d and therefore does in fact exist, nevertheless, its inherent bittul allows it to exist without being a “thing.” It is not a “true” existence and therefore the only existence is G‑d – “ein od.”126

In light of the above, Achdus Hashem is appreciated as much more than a mere philosophical tenet of faith. With the understanding that the mitzvah is also to recognize G‑d as the only true factor of existence, a completely revolutionary worldview is granted to all of reality.

In the human experience, curiosity is a virtue. It propels the person to discover the world and learn from their ­environment. The acquired knowledge and arts can enhance one’s quality of life and inspire greater commitment to benefiting society. All the while, the individual is at the center of their world.127

Recognizing that G‑d is the only true reality introduces a most existential shift of perspective. Suddenly, me and my ego cannot be about me; it must be about Him. My existence is an expression of Him and that is what makes me real. My world is G‑d-centered, not self-centered.

Thoughts of self-doubt, indulgence, and personal gain are not suppressed; they are rechanneled. “I can’t,” becomes “with G‑d, I can.” “I shouldn’t, but I want to” is now “what G‑d wants is what’s real.” “I should, but I am not interested” is reframed as “it’s about something bigger than my yesh.”

Questions such as “What is the purpose of existence?”, “What is to be achieved in the service of G‑d?”, and “How valuable is a mitzvah?” can all be seen from a radically different perspective. Instead of “Why is this important to me?”, one explores “How is this important to G‑d?”

It is this transition that the Torah instructs of in the verse, “Know this day and take it unto your heart that the G‑d is G‑d in heaven above and upon the earth below, there is none else.”128 The emphasis, “take it unto your heart” enjoins us all to internalize this message of Divine Oneness – to truly internalize that there is none else besides G‑d.129

Oneness Within the World

All in all, it is this message that is the theme of the Jewish People. The Talmud130 states: “The Holy One, blessed be He, said to the Jewish People: You have revealed My Oneness in the world, as it is written: ‘Shema Yisrael… Hashem Echad.’131 And therefore, I will make you a single entity in the world, as it is stated:132 ‘Who is like Your people Israel, one nation in the land.’”133

In our mission of living and sharing Achdus Hashem, we emulate our forefather Avraham.134 Whenever he would arrive in new locales, Avraham would involve himself in causing the people he encountered to “call out in the name of G‑d, G‑d [of the] world.”135 Avraham didn’t suffice with causing others to simply recognize G‑d. He empowered them to publicize that G‑d is “G‑d [of the] world.”

Significantly, the Torah’s exact wording skips the preposition and article of the phrase.136 Instead of E-l haolam, “G‑d of the universe,” it is written as E-l olam, literally “G‑d world.” While E-l haolam leaves room to see the universe as an independent entity which G‑d animates, the belief that Avraham Avinu taught was that G‑d is E-l olam, that G‑dliness and the world are inseparable.137

Interestingly, modern scientific discovery also emphasizes a perspective of oneness. While the world was historically understood to be comprised of numerous elements, quantum physics has now demonstrated that all of existence is made of oneness. It was discovered that all physical existence is made up of atoms, whose matter and energy operate in unity. There is no place where G‑d’s Oneness is not reflected.138