The Two Knowledges

The fascinating thing about bittul is that no grade of bittul is wrong or insufficient. Paradoxically, G‑d’s Oneness is authentically expressed in all of these levels. G‑d gives room for all these diverse realities. He creates spaces in which bittul bimetzius will not resonate because G‑d wants bittul in places where a vestige of yeshus remains.156

Part of G‑d’s master plan is for imperfect beings to achieve bittul on their level. Therefore, regardless of the degree of absorption into the Divine truth, the resultant bittul is both legitimate and meaningful.157

Significantly, the duality of bittul hayesh and bittul bimetzius is caused by the “multiple viewpoints of Divine knowledge.”

The Zohar interprets the verse “Ki Kel Deios Hashem”158 to mean that “G‑d is a G‑d of [two] knowledges.”159 This means that there is more than one true perception of G‑d’s relationship with our world. The first is the view from Above – daas Elyon. The second is the view from below – daas tachton.160

Daas Elyon is a top-down perspective. G‑d is. A world is difficult to imagine. Before reality is perceived it is already battel. G‑d is the only Yesh, He is the only “thing.” Creation exists in absolute and inherent bittul – bittul bimetzius.161

Daas tachton is a bottom-up perspective. Creation exists, it is a “thing,” while the Creator is beyond comprehension. The struggle is to become battel. Regardless of how much bittul is attained, it is bittul hayesh, a bittul that retains some trace of otherness.162

Daas tachton exists because G‑d as the Creator takes a position, “a knowledge,” from which otherness matters.163 The entire framework of Hishtalshelus is designed for this purpose – to make a world that is distinct from G‑d, yet battel to Him.164

True Bittul

To put matters into perspective and recognize the beauty of bittul hayesh, let us refer to the words of the Rambam:

“All the beings of the heavens, the earth, and what is between them came into existence only meAmitas Himatzo, from the truth of His being.”165

Bittul hayesh is true, as it reflects the boundless truth of G‑d Himself.166 Wherever your station in the journey of internalizing Achdus Hashem, remember that the inner resistance to being absorbed in G‑d’s singularity is actually designed by G‑d Himself.

Although the insight into perpetual creation provided above demonstrates that “aside from Him, there is no other existence,” your yeshus may not be entirely convinced.

One can declare “Shema Yisrael Hashem Elokeinu Hashem Echad,”167 remembering that “the One G‑d” is the inherent reality of the Divine soul, yet the sense of self is unmoved.

One can experience a fleeting moment of bittul bimetzius, only to wake up the next morning to an undeterred, self-indulgent yesh.

Achdus Hashem teaches that this unforgiving sense of self is from G‑d, designed to enable bittul regardless of the circumstances.168 G‑d is everywhere, so bittul is always possible. Dedicate your actions to fulfilling G‑d’s mission, use your talents and abilities to serve G‑d, and lastly, use that unwavering ego to not let thoughts of self-doubt get in your way.169

“So, am I battel?” an “average” person may ask.

Here is where the answer may be elusive.

Has a “picture-perfect” state of bittul been attained? Of course not. On the contrary, you keep tripping over this non-­dissolvable sense of yeshus.

Then comes the counter-argument: But is bittul really about perfection and achievement? Or is bittul about G‑d being the only determining factor of your life?

Indeed, it is the latter, comes the reply. Ultimate bittul is doing what G‑d wants, regardless of self.

But, if bittul is not about achievement, then why do you ask?170

Despite the paradox, even the most imperfect bittul is somehow a true representation that there is none besides G‑d.