Multi-Tiered Oneness

The recognition of Divine Unity and its integration into daily life is not one-size-fits-all. The multifaceted makeup of life dictates that not all personalities, methods, and times are equal. While all people are enjoined to develop a sense that Hashem Echad, G‑d is the only existence, there are sure to be gradations in how transformative such a recognition will be.

Achdus Hashem causes the individual to enter a bittul frame of mind, where day-to-day life is aligned with a single, higher focus. One can remain undaunted by life’s challenges, be empowered to go beyond conceived limitations, and self-indulgence can lose its glamour.139

Significantly, understanding Divine Oneness is not a one-time achievement.140 The verse states: “Veyadata hayom,” G‑d’s unity should be “known today and taken to heart.”141 Know it today, because yesterday’s recognition is not enough. Each day provides new opportunity to further deepen both the knowledge and application of Achdus Hashem.142

This daily investment in Achdus Hashem is at the center of the daily recital of Shema.143 This mitzvah frames the day in both evening and morning, and represents the acceptance of G‑d’s sovereignty and the recognition of His Unity.144

As human beings, no two days are the same, and evening and morning also have their differences.145 Therefore, while Shema provides a general affirmation of identity and direction, Shema itself is tailored to diverse circumstances.

The first phrase of Shema reads: “Shema Yisrael Hashem Elokeinu Hashem Echad.”146 These six words declare that every Jew is to recognize that G‑d is our G‑d and He is One.

The second line also refers to G‑d’s sovereignty but is recited in an undertone. It reads: “Baruch Shem kevod Malchuso l’olam va’ed.”147 This phrase refers to the glory of G‑d’s Kingship, stating that it should be forever manifest.148

The Zohar explains that despite their common theme of Achdus Hashem, these two phrases refer to two distinct levels of Divine Unity. Shema Yisrael is termed yichuda ila’a, the upper level of unity, and Baruch Shem is termed yichuda tataa, the lower level of unity.149

On a general level, these two levels of unity are reflective of the two layers of the Divine interaction with the world.150 Yichuda ila’a involves the more transcendent Sovev kol almin, while yichuda tataa relates to the more ­function-oriented Memalei kol almin.151

This teaching of multiple dimensions within Divine Oneness is vital to the application of Achdus Hashem and is the subject of much discussion in Chassidus. Indeed, the effort to incorporate the truth of G‑d’s singularity into our lives while transcending the inborn sense of self cannot be without nuance. These two ideals of unity are two modalities that encompass the numerous stages and perspectives which one is sure to encounter in the journey of living with Achdus Hashem.

Perhaps a most basic illustration of this two-tiered ideal of ­Divine Oneness can be gained from the way these two lines are recited in the Shema:152

The phrase of Shema Yisrael consists of six words that correspond to the world’s six spatial directions. Affirming our inherent bond with G‑d, we audibly declare that Hashem Echad, His oneness encompasses all dimensions of reality. Baruch Shem also consists of six words, and it too affirms G‑d’s encompassing unity in all six directions, but it is said silently.

This is because it is only sometimes that G‑d’s presence is obvious and it can be clearly felt that there is “none besides Him.” Those moments, when the Divine reality is loud and clear, are moments of “upper unity.”153

Other times, although the truth of Achdus Hashem remains, it isn’t readily noticeable in our specific situation or environment. The world seems to be oblivious of its Creator and the Divine truth seems to be “whispering” from behind the veil of concealment. Baruch Shem is whispered in reference to these moments, recognizing that even in this “lower unity,” G‑d is the only One.154

Gradations of Bittul

These two general levels of unity are reflected in the experienced bittul that results. While bittul is by definition a sense of G‑d-centeredness, not all bittul is the same:

Some bittul is only partway, while other states of bittul are more encompassing.

At times, bittul is a conscious choice, while in other scenarios it is a manifestation of the soul’s inherent bittul.

Sometimes a sense of self is retained, with the person feeling, “I am battel,” while in some situations one is too absorbed in serving G‑d to consider their personal state.

In rare instances, bittul can have no relevance to self-perception at all. G‑d’s Will is being fulfilled; the means are completely irrelevant.

The terminology most often used to classify these various stages is bittul hayesh and bittul bimetzius. Yesh, loosely translated as “a thing,” is a sense of self. Bittul hayesh is a state in which an amount of self is retained. I am somewhat battel, I am battel by choice, bittul is my reality. These are all gradations of bittul hayesh.

Bittul bimetzius denotes that the very existence is found to be battel; there is no yesh. This can mean that the bittul permeates the person’s entire framework of being. The bittul is inherent rather than self-generated. The bittul is not about me feeling it, but about me being it. And lastly, bittul is not about a me who is battel, it is a place where the only thing that matters is G‑d and His mission.155