Oneness

MyLife Essay Contest

Overview:

This essay will discuss the Chasidic theme of oneness, displaying the foundational shift and profound impact this seemingly abstract concept has, when taken from the realm of the conceptual to experiential. It is literally life-changing.
More specifically: (what I’ve coined as) The Duality of Oneness – is an aspect within the larger Chasidic concept of Achdus Hashem(the Oneness of G*d), better defined as “Atzmus– Nosei Hafochim”, i.e. how G-d’s absolute oneness (necessarily) allows for and is expressed in what appears to be polar opposite forces, which ultimately are, in truth, complementary – for in essence they are one. This philosophy, when applied, directly resolves the spiritual, psychological and emotional tension we experience from much inner and outer conflict. When perceived in the larger context of their being two dimensions of a greater oneness, the frustration and friction we initially experience dissolves, being replaced with an enlightened appreciation of the totality of existence – an expression of G-d’s oneness.

Source Text:
Chasidic Discourse (Ma’amar), Hemshech Ayin Beis, Shavuos (1) 56751.

Oneness

What would inevitably evolve into an intellectually frustrating and emotionally heart-wrenching existential dilemma in my later teens and young adulthood was already budding in my childhood, although it took me years to discover and truly understand it.

As a young student, in The Torah Academy of Johannesburg, South Africa, where the day (and class) was divided between Judaic and secular studies, I began wrestling with the notion of separateness. Our choice of studying Torah all day, and not participating in the pursuit of a college degree stood us apart from the others. Being the minority, we had to constantly tell ourselves that what we were doing was the right thing, the higher calling. No doubt it came at the cost of friends, being isolated socially, due to our ideological difference. These two academic fields and pursuits were at odds, the secular science and the sacred Torah. The teachers too were different, the classrooms set apart, and so we grew apart…

As an adolescent, there was, of course, the typical search for identity, and the inner tug-of-war between the
G-dly soul’s quest for a higher connection, and the bodily – and animalistic soul’s – temptations to lower. This perpetual struggle, especially for the conscientious, is enough to tear one apart.

As a Mesivta bochur, I began picking up further tension when various Mashpi’im (spiritual mentors) at Farbrengens (chasidic gatherings for personal growth) would each (independently) propose and make a strong case for a very different approach of divine service. For example, while one would call for transcending our animalistic tendencies by rising to a higher plane, another would prove how we must be honest about who we are and deal directly with our darkness, facing it head on. I was torn. Both seemed to have a valid point; I admired and respected them both, but they seemed to demand mutually exclusive paths?!
Now, even within Torah and Chasidus, I was being pulled in different directions!

As a Bochur in Lubavitch in the early 1990’s, I couldn’t help but be torn by the different approaches and opinions which were emerging, with regard to the Rebbe. Opposing schools of thought, and subsequent action, were painting very different pictures of how to understand and address the situation, namely the Rebbe’s health, illness, passing etc.
I vacillated between them, tirelessly struggling to find the truer, more authentic approach.
This continues to be a source of tremendous tension and pain for many, as the movement splits over ideology…

The Duality of Oneness

The paradigm shift – which revolutionized the way I perceived reality, expanding my perception, thus bringing deep healing to the inner conflicts and outer schism I was experiencing – came from the Chasidic teachings of oneness.
While this is a fundamental, deep and broad theme (in Judaism in general2, and Chasidus Chabad in particular), this essay will focus on one aspect of G-d’s oneness, which is what I term ‘The Duality of Oneness’, (as explained further).
The centrality of the teachings on G-d’s oneness – known in the Chasidic lexicon as Achdus Hashem– to Chasidus Chabad, is evident from the introduction to Imrei-Bina, a volume dedicated exclusively to this theme, where the author, the Mitteler Rebbe, Rabbi Dovber Schneuri, writes that his father, the founder of Chabad, known as the Alter Rebbe, Rabbi Schnuer Zalman of Liadi, “had one single intent in all of his teachings, both public and private, whether on Shabbos or weekday, throughout his entire life: that Chasidim fully grasp the oneness of G-d, in both mind and heart, to their utmost ability3”.
Although this topic is dealt widely throughout Chasidus Chabad, this paper will highlight and focus on one unique discourse, which addresses this theme, showing the spectrum of this concept, from the highest – and seemingly abstract – levels of G-dliness down to its manifestation in the human condition.

The Source: Ayin Beis, Shavuos (1) 5675
“Ayin Beis” is the magnum opus4 of the Rebbe Rashab, Rabbi Shalom Dovber of Lubavitch, and Chasidus- Chabad’s longest series (continuum) of discourses (144 in total), transmitted over a period of four years. While it’s mostly a deeply mystical and highly intellectual study, this particular discourse uniquely bridges the gap, taking what would seem a most abstract idea (Haskala) and demonstrating its real impact in our everyday lives (Avoda).

What is The Oneness? What is the Duality of Oneness?

The oneness of G-d, known in Chasidus as AchdusHashemtakes the ideology of monotheism (“the doctrine or belief that there is only one G-d”5) to a whole new level: there is only one true existence. While a surface interpretation of the Torah’s statement, “there is none besides Him” implies no other creative Force, Kabala and Chasidus understand this as redefining all of existence itself as being one with G-d. Hence, G-d’s oneness refers to its being all-encompassing.

In our discourse, the Rebbe Rashab highlights the Hebrew word ‘Echad’ (lit. one) – the reference most central to G-d’s oneness, paraphrased from the first line of the Shema Declaration (“Hashem Echad6”) – and analyzes its meaning, by comparison7 to its very first usage in the Torah, “There was evening and morning, day one (YomEchad)8.” Just as a 24-hour period/unit includes both night and day, i.e. periods of both darkness and light, so too does the oneness of Hashem (HashemEchad) inherently include two dimensions. Of course, G-d’s essence is one singular Being9. However, in expression it manifests as duality, in what appears to be complete opposites. And, it is necessarily the totality of these apparent polarities that is a reflection of the allness of G-d’s reality10. Thus, wherever we emphasize oneness11, it is due to a perceived duality. Hence, the Shema Declaration: Havaya Elokeynu…Echad!
These two ‘names’ of G-d represent, respectively, His (a) capacity for extreme revelation, and (b) His capacity to conceal tremendously. Yet, we declare that these are both two functions of one G-d.

(Fascinatingly, Abraham – the father of monotheism12 – made his childhood discovery of G-d’s existence and oneness, from observing opposite forces – the sun and moon – and realizing that there is a greater power which brought these both about.)

The discourse continues to demonstrate how this binary reality exists from the highest levels within G-dliness, flows into the Torah, (then 13) the universe and ultimately manifests in every aspect of our lives. Some examples14:

1. 1. Within G-d:
      1. Revelation / Concealment (Giluy vs. Tzimtzum)
      2. Light / Vessel; Energy / Channel (Ohr vs. Keli)
      3. Infinite / Finite
      4. Havaya/ Elokim

1. 1. Within Torah:
      1. Exoteric / Esoteric
      2. Written / Oral
      3. Positive / Negative Mitzvos

1. 1. Within the Universe:
      1. Light / Dark
      2. Heaven / Earth
      3. Spirit / Matter15

1. 1. Within Human:
      1. Soul / Body
      2. G-dly Soul / Animal-like soul
      3. Male / Female
         1. Opposite characteristics, states of being, etc.

Here, the discourse turns personal, describing the human experience of vacillating between states of expanded consciousness and restricted consciousness, the ups and downs, highs and lows of life. The Rebbe declares, that, as we are created in the likeness of the Divine, just as G-d’s oneness incorporates the totality of both dark and light, revelation and obstruction, so too is with our personal darkness and luminescence. These are both reflections and manifestations of G-dliness!
Thus, whether we are experiencing moments of heightened awareness or going through a phase of confusion, disconnectedness and spiritual isolation, it is this totality of life – the good and its opposite – which contains and mirrors the Divine.
What a fantastic, expansive idea!
It’s not just when we’re holy, that we are in the image of G-d. Our limitations, too, stem from Him. All of us.

Hence, the Mitzvah to recite Shema, a declaration of G-d’s oneness, both at ‘nighttime’ and ‘daytime’ – the realization that G-d’s essential oneness includes both scenarios/states.

This all-encompassing idea, the Duality of Oneness, when applied to any and all areas of life, provides one with a broader lens through which the inner tension and outer schism we encounter can be resolved, when we consider the Oneness which gives rise to both dimensions.
In short: the more we learn to observe, tolerate and even appreciate opposites as dual expressions of one entity16, the more we are Atzmus-like, the closer we are to G-d’s essential oneness.

On the academic front, Torah and science are no longer at odds17.
On the soul level, inner peace becomes possible, for both souls – divine and animalistic – share a common goal, and both are necessary for a holistic service18.
In the psychological/experiential arena, all our states of being, both higher and lower, are valued and essential, as parts of our wholeness.
At the interpersonal level, differences of opinion or behavior, whether between spouses or people in general, when viewed as complementary, both reflecting a larger oneness, become much more tolerable and even appreciated.

On the communal/global level, who knows? Perhaps adopting this new way of thinking may actually be the key to restoring oneness.

About the Author:

Michoel Goldman was raised on Shlichus in Johannesburg, South Africa. He was instrumental in the founding of HaMa’or Centre (for the synthesis of Halachic/Mystic Torah). In 2009, he founded Chayenu, a daily Torah study booklet, distributed globally. Today, he lives – with his wife and 2 children – on Kauai, Hawaii’s Garden Island (the Westernmost Chabad outpost), running Gani. He’s just begun developing the ECHAD platform – an organization dedicated to spreading Oneness Consciousness. He can be reached at michoel@echad.us

Footnotes and Sources