Shaar Hayichud: Chapter 7 - Part 4

The Alter Rebbe explained in the previous chapters that the Scriptural statement that “in the heavens above and upon the earth below, there is none other” is not intended to negate the existence of another god. Rather, it tells us that Divine Unity is such that there is no true existence other than G‑d, for all created beings are completely nullified in relation to Him and are united with Him. This is not perceived by them nor manifest in them only because of the tzimtzum which conceals the Divine life-force that continuously brings about their existence ex nihilo. Being unable to perceive this life-force, they consider themselves to be independently existing entities.

This concealment, of course, applies only to created beings but not to their Creator. From the Divine perspective, there is no concealment whatsoever, inasmuch as Havayah and Elokim are truly one: the concealment effected by Elokim thus does not act as a concealment for Havayah.

The Alter Rebbe will now explain how the above enables us to understand the teaching of the Zohar that Shema Yisrael is “higher-level Unity” and Baruch shem is “lower-level Unity.”

Were Divine Unity merely to signify the existence of one G‑d, it would be impossible to speak of higher and lower levels of Unity. According to the above explanation, however, that Divine Unity means the nullity of created beings and their unity with G‑d, it is indeed possible to speak of two diverse levels of Unity.

In this sense, “higher-level Unity” refers to the Divine faculty of creative speech (otherwise known as malchut), considered at the stage in which it is still found within its source. By way of analogy, the seminal letters of a person’s speech are first encapsulated within his thought and emotions, which will ultimately be responsible for his subsequent speech. (The Rebbe notes that “this was explained in Part I, chs. 20-21.”)

The same is true Above: When supernal creative speech is at the stage in which it is still included within the supernal attributes—which, being infinite, are too lofty to serve as a source of creation, for it is inherently limited to space and time—creation as it exists in its source is united with G‑d at the higher level of Unity. Its manner of nullification is then similar to the nullification of the sun’s rays as they are found within the sun-globe.

When, however, the Divine creative power of speech (or malchut), after undergoing a process of tzimtzumim, descends to a level at which it is able to serve as a source for creation, then the term “lower-level Unity” applies. Created beings at this level cannot be said to be completely and utterly nullified. For inasmuch as this level becomes the actual source of created beings, they must perforce have some measure of identity in relation to it.

Although this level, too, is pervaded by the Ein Sof-light which unites with the Divine faculty of creative speech, this unification is nevertheless one of “lower-level Unity,” wherein created beings are seen to have some measure of existence—albeit a nullified form of existence, but existence nonetheless.

The connection between the last mentioned verse and Divine Unity is now explained:

The alef of echad interchanges with the vav of vaed since both letters belong to the same group of letters, viz., alef, hey, vav, yud (which, the Rebbe notes, are known as otiyot hahemshech, the “connective letters”). The chet of echad interchanges with the ayin of vaed since they share the same source (motza) in the organs of speech and thus both belong to the category of “guttural letters,” viz., alef, hey, chet, ayin. Finally, the large daled of echad transposes into the small daled of vaed.

I.e., the Alter Rebbe is asking why it is indeed necessary for the world to appear as an independently existing entity. What would be lacking if the world would be perceived in its true state—as an entity wholly nullified in relation to its source? The reason for this is as follows:

Although they—unlike a king’s children—are not part of him, nevertheless, since their position puts them in constant and close contact with him, thereby lending them some of the aspects of kingship, the king cannot reign over nobles alone.

Only upon strangers can sovereignty apply. The same is true Above: The ultimate intent of the revelation of Divine Kingship finds expression in His reigning over lowly created beings, who perceive themselves as existing independently of Him—so that they, too, should humble and nullify themselves before Him.

Inherent in the name “world” is being and limitation. However, in the state in which the world finds itself within its source, it would have no “being” and would not be limited.

Only with regard to entities that are subject to the limitations of space and time can the term “world” be applied.

As explained earlier, the attribute of chesed is infinite; so, too, are the other attributes in the World of Atzilut. Hence, by definition, they are not at all subject to the limitations of space and time.

This means to say that G‑d is King of all creatures, from the very highest to the very lowest. Thus, when speaking of malchut, it is in order to use terminology that has some relationship to space, such as “higher” and “lower.” This indicates that malchut itself has some relationship to the aspects of time and space.

I.e., G‑d’s reign is related to present, past, and future—the dimension of time.

This means to say: As long as malchut still exists in a state of complete union with G‑d’s Essence and Being, space and time—the source of worlds—as found within the attribute of malchut are utterly nullified relative to G‑d.

This state is called “higher-level Unity.” It exists only before the descent of malchut through various tzimtzumim in order to vest itself in the lower worlds, thereby creating them and providing them with life. It is then that the worlds enjoy the state of “higher-level Unity” because from the perspective of the pristine source of malchut and Adnut, which brings about their existence, their actual creation is as yet inconceivable, inasmuch as malchut and Adnut are still in a state of inclusion within their source. Consequently, space and time “exist” there in the same manner as the light of the sun “exists” within the sun in a state of complete nullity.

When the letters of one Divine Name are alternated with the letters of another, the Name whose initial letter appears first is the dominant one, the second Name being intertwined and encompassed by it. If, for example, the first letter is the initial of the Divine Name that designates chesed and the second letter is the initial of the Divine Name that designates gevurah, the revelation of chesed will predominate.

One speaks of “the alternation of the [letters of the] Name of Adnut with the [letters of the] Name Havayah” when referring to malchut and Adnut while they are still united with G‑d’s Essence and Being, which are too lofty to serve as a source for created beings.

The eventual source of the existence of created beings is malchut and Adnut. Nevertheless, since the Divine Name Havayah is dominant—i.e., since Adnut is submerged within Havayah—all “existence” is completely nullified in relation to G‑d’s Essence and Being, just as sunlight is devoid of all identity within the sun.

Past, present and future meld into one within the Name Havayah, indicating that Havayah transcends time,

Clearly, the Divine Name Havayah transcends time and space.

Malchut and Adnut, however, do bear some relation to time and space. Nevertheless, since the letters of the Name of Adnut are interspaced within the letters of the Name Havayah, the dimensions of time and space are completely nullified in relation to G‑d. This is the state called yichuda ilaah, or “higher-level Unity.”

This refers to malchut after its descent through the various tzimtzumim. However, even this level of malchut is united with G‑d. Thus, G‑d Who transcends time and space is also found within time and space.

The reason created beings are unable to perceive Him is that malchut conceals His Presence; they thus regard themselves as possessing independent existence subject to the limitations and divisions of time and space.

In this state, created beings are not totally nullified in relation to their source, the attribute of malchut, inasmuch as it allows them to be aware of their own existence.

In relation to the Ein Sof-light, which totally transcends time and space, there exists no difference between heaven and earth; G‑d is found equally in heaven and upon the earth. This being so, why are time and space not totally nullified?

I.e., it is only because of the concealment effected by malchut that time and space exist for created beings.

Not only has there been no change in G‑d’s conduct, or even His will, with regard to rewarding the righteous and so on, but this verse means explicitly that there is no change, heaven forfend, in G‑d: there exists nothing that can alter Him.

The only consideration that might possibly cause one to wonder about there being a change in G‑d’s unity is His bringing created beings into existence. Before their creation, nothing whatsoever existed other than Him. After their creation, however, one might erroneously conclude that there now exists something in addition to Him—the various worlds and their denizens. And were this to be so, this would constitute a change in G‑d’s absolute unity, heaven forbid. The verse therefore anticipates this by saying, “I, Havayah, have not changed.”

Superficially, this is difficult to understand. How can we possibly say that G‑d is alone after the world was created when there now exists an additional entity—the world?

However, according to the explanation given here regarding Divine Unity, this matter is clearly understood. Since the world is truly nullified in its entirety in relation to Him and is wholly united with Him, G‑d is thus just as truly alone after the world was created as He was alone prior to its creation.

If the meaning of this passage were only that G‑d is eternal, without beginning or end, it could have been stated simply: “You were before the world was created…”; why the circumlocution of “You are He Who was before the world was created…”? This emphasis provided by the repeated phrase, “You are He who…” means: “You are exactly the same ‘He’ before and after creation,10

One might have supposed that with the creation of the world, G‑d’s knowledge underwent a change,12 inasmuch as He could not have possibly known the world beforehand; once the world was created, G‑d would thus know something that previously He did not. The Alter Rebbe therefore tells us that G‑d’s knowledge has not changed at all:

Creation thus added nothing to G‑d’s knowledge. This knowledge of self existed before creation, and it is with this prior knowledge that He knows of all of creation.

This is radically different from mortal knowledge, which comprises three distinct elements: (a) the person’s soul—the knower; (b) the subject that is known; and (c) the power of knowledge—the faculty of daat, which enables the knower to know the known. In the Divine realm, however, these three elements are all one: all are G‑d. (See ch. 2 of Part I for further elaboration of this theme.)

Man’s knowledge is thus a supplement to his intrinsic being; through it, he becomes aware of something he did not know before.

The Alter Rebbe means the following: Although man’s knowledge, too, is united with him (lit., “with his soul”), for it is the person himself who knows, nevertheless, this is not a perfect unity, for “simple” implies that any alternative would be inconceivable. Since a man’s knowledge is acquired, not having been part of his essential being, its acquisition yields an imperfect and composite form of unity, a unity comprised of two separate entities that have coalesced.

Inasmuch as faith transcends intellect, it is able to apprehend truths that lie beyond the province of mortal intellect.

Thus, by knowing Himself, He knows all created beings that derive their existence from Him and that are utterly nullified to Him and unified with Him.

There are a number of Torah sages who sharply disagree with Maimonides’ view. They claim that no descriptive term may be applied to G‑d—not even that of knowledge, and not even of a form of knowledge so rarefied that it is completely beyond the realm of human experience. To say that G‑d is the “Knower” and the “Knowledge” and so on, so the argument runs, is to give the Infinite G‑d a description which would serve to limit Him.

According to the Kabbalah, however, Maimonides is indeed correct. However (as stated in the Alter Rebbe’s Note in Part 1, ch. 2, and later on in his Note in ch. 9), this is only after the Ein Sof-light has undergone numerous tzimtzumim, until it is able to garb itself in the vessels of the sefirot of chochmah, binah, and daat of the World of Atzilut. At that stage, in Atzilut, we can truly say that G‑d is the “Knower” and “Known,” etc., inasmuch as the attributes of Atzilut are completely united with the Ein Sof-light.22

In the writings of the Arizal, it is stated that in the “beginning,” before creation, the [infinite] Ein Sof-light filled all “space,” and there was no “room” for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is infinite, there is no room within the infinite for finitude. How, then, did finite worlds come into being?

The Arizal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed”—i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.

The “scholars in their own eyes” misunderstood this mere concealment to mean a literal departure—

They thus envisage G‑d as a king who sits in his palace; although his gaze extends beyond its confines, the king himself is not to be found there. In the same way—so they would say—G‑d gazes from Above on all created beings which are found (heaven forfend!) outside His “palace.”

One who is subject to the characteristics of a physical body can be said to undergo actual tzimtzum and to depart: previously he was here, and now he is not. It goes without saying that this cannot be ascribed to G‑d, Who is infinitely removed from the phenomena of corporeality. Apart from all the above:

Thus, they themselves admit that G‑d’s knowledge and Providence extend to this physical world.

Were G‑d’s knowledge of created beings not to come from knowing Himself ,then it would be correct to say that this knowledge adds plurality and innovation to Him; previously, He did not know them, and now he does. However, since plurality and innovation cannot possibly apply to G‑d, He must perforce know them through His knowledge of Himself.

Since G‑d’s knowledge and Providence extend to this world, and since His knowledge is one with Him, it follows that G‑d Himself is to be found within this physical world. Unlike the king who sits in his palace and gazes beyond its walls, the King Himself is to be found wherever His Providence and knowledge are found.

True enough, it is only through divine service that this world may be transformed into a place in which G‑d is revealed. Nonetheless, G‑d is present in this lowly corporeal world, which feels itself to exist independently of Him to the same degree as He is present within the higher, spiritual worlds.

Thus, we find it explicitly stated in Tikkunei Zohar that G‑d Himself is to be found within the lower worlds, the lowest of which is this physical world.

It is only through His power that these four inherently contradictory elements are bound together.

The point being made here is that G‑d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp”—the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G‑d also means that nothing can effect a change in Him.

When a person makes something, he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G‑d, however, His creation of all existing beings causes no change in Him whatsoever: they do not hold Him (so to speak) in their “grasp.”

From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words:

This does not mean to say (heaven forfend) that G‑d is not found within the worlds but merely encompasses them. Rather:

They merely encompass his image of the subject, not the actual subject. When one envisions a table, the actual, physical table is of course not found within the brain; it is merely its image that is encompassed there.

G‑d’s thought, unlike man’s, thus encompasses the actual subject of His thought—in this case, all created beings. It brings about their creation and continued existence, even though it does not descend to their level and become internalized within them but remains in an exalted state.

Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.

Only after this process of self-limitation will the limitless life-force be able to invest itself within finite created beings and become united with them, as will soon be explained.

It was the contraction of the life-force that made possible the creation of this physical, limited world with its finite creatures.

The reason why the “breath of His mouth”—were it not to have been contracted—would have created worlds without end is now explained by the Alter Rebbe in the parenthesis.

But how is it that the world is created both through chesed and malchut (the “word of G‑d”)? This means: the attribute of chesed vests itself within malchut,

The “word of His mouth” is thus a garment and vessel that unites with the attribute of chesed, from which the world was created. The life-force emanating from the “breath of His mouth” is thus capable of creating worlds which are infinite both quantitatively and qualitatively.

The extent of the remaining life-force is indicated by the sum, which reflects the progressive descent and the constant diminution of the life-force.

In summary: The Divine life-force is capable of creating worlds that are infinite both in quantity and in quality. Finite beings are created only when this life-force garbs itself in the letters and transpositions of the letters of the ten utterances and in their numerical values.

I.e., the created beings resulting from the transposition of letters, and surely from the numerical value of the letters, would be inferior to the beings which could be created from the letters themselves.

Commentary of the Rebbe on Chapter Seven

1. Among the explanations and innovative interpretations of the Alter Rebbe in Shaar Hayichud VehaEmunah, two major points stand out:

The explanation of the “comment of the Baal Shem Tov” on the verse, “Forever, O G‑d, Your word stands firm in the heavens”32; namely, that “‘Your word’ which You uttered, [viz.,] ‘Let there be a firmament…,’33 these [very] words and letters stand firmly forever within the firmament of heaven…to give them life…. For if the letters were to depart [even] for an instant, G‑d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all…exactly as before the Six Days of Creation.”34

From this, it will be understood “that each creature and being is in reality considered to be naught and nothingness in relation to the activating force and the ‘breath of His mouth’ which is within it, continuously calling it into existence and bringing it from absolute nonbeing into being.”35

(b) The tzimtzum is not to be understood “literally—that the Holy One, blessed be He, removed Himself and His Essence, G‑d forbid, from this world and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below.”36

It could be argued (see below) that this statement—that tzimtzum is not to be understood in its literal sense—proceeds from the explanation of the Baal Shem Tov’s comment by way of corollary.

2. What is novel about the comment of the Baal Shem Tov is not only that the word of G‑d must constantly create all beings but that the words “Let there be a firmament” must be “forever clothed within all the heavens to give them life.”33

The same is true of all other created beings: the words and letters of the ten utterances which create them and provide them with life must be continuously vested within them.

(Thus, indeed, the Alter Rebbe explains at length33 how within every creature, there is “a soul and spiritual life-force.” For even those beings not specifically mentioned in the ten utterances in the Torah also receive a spiritual life-force which descends from them by stages “by means of substitutions and transpositions of the letters and by gematriot…until [the life-force] can be condensed and enclothed and a particular creature can be brought forth from it.”)

Hence, rather than the Divine utterance constantly creating a creature, which then becomes sundered from it, the Divine utterance is actually vested within the particular creature itself—within its “space,” so to speak—to the point that the life-force (and soul) of every individual created being is the Divine utterance that is clothed within it.

It may thus be understood how “every creature and being is in reality considered to be naught and nothingness in relation to the activating force and the ‘breath of His mouth’ which is within it, continuously calling it into existence and bringing it from absolute nonbeing into being.”

Accordingly, it would seem that the nullification of the created being is not total, for the life-force that permeates and enclothes itself within the created being is attenuated and limited (to suit each individual creature). As such, it “allows for a being’s existence.” Consequently, the nullification resulting from this life-force is also not complete.37

However, according to what the Alter Rebbe goes on to explain—that tzimtzum is not to be understood in its literal sense, G‑d forbid—this difficulty is resolved. For even in the “place” (i.e., level) in which the light and life-force contracts and enclothes itself within created beings, “There is no place devoid of Him,”38 and “His Essence and Being…completely fills the whole earth temporally and spatially.”39

Thus, the following two opposites coexist within each created being: Every created being possesses its own “soul and spiritual life-force,” which it receives through the tzimtzum and vesting of the Divine utterance within it; at the same time, every created being is bound up with the very Essence of G‑d, for in the same “place” in which it is found, G‑d’s “Essence and Being” is also to be found.

And the fact that G‑d’s Essence utterly transcends the world enables one to perceive that the existence of the world itself is G‑dliness (as in the classic phrase, “The created being is True Being”40)—“There is none else apart from Him.”41

From Likkutei Sichot, vol. 25 (Kehot, N.Y., 1987), p. 200.