The True Realization of Achdus Hashem

The transformation of our world into a bastion of G‑dliness is an ultimate expression of Achdus Hashem.217

As discussed at length in a previous chapter, the true Oneness of G‑d is understood to mean that G‑d is the only existence. This was explained with the idea of bittul, where creation’s dependence on G‑d and lack of inherent substance allow us to conclude that created existence is a “non-thing.” Existence is authentic, but its feelings of self-centered existence are not.

The creation of the Dirah BeTachtonim takes this to the next level. Rather than the world becoming battel by understanding some big ideas, the world itself will experience reality as inseparable from G‑d. The world will be battel from its vantage point, recognizing that G‑d is all that truly is.

With the creations themselves embracing G‑d’s unity, it will come to be realized that just as G‑d has no bounds, so too His unity is all-encompassing. G‑d is One within the worlds just as He is One beyond the worlds, and even the world knows that.218

With this in mind, living Achdus Hashem in the current age is ­intrinsically important. When we apply the teachings of Chassidus to internalize that G‑d is the only true existence, we precipitate the ultimate realization of His unity. Beyond fulfilling the fundamental mitzvah of “Shema Yisrael… Hashem Echad”219 in the most perfect manner,220 it also allows us to taste a sample of the Dirah BeTachtonim reality.221

When the Heavens Lend a Hand

Having explained that the ultimate purpose is realized in this physical world, the question becomes: What then is spirituality’s contribution to the transformation of our world?

We mentioned in passing that the purpose of spirituality is to enliven and inspire the physical. As explained, our tangible reality is the focal point of the spiritual, with “all eyes” being on the physical world, the ultimate destination. All spirituality is for the sake of this world, which is destined to become the home for G‑d’s Essence.222

Let us take a look at the vital role which spirituality plays in the Dirah BeTachtonim process.

First, without the spiritual worlds, we would be unable to relate to G‑dliness. G‑d could have surely created our physical reality directly from His Essence, without any intermediate realms of Hishtalshelus, but we would feel unengaged.223

G‑d’s Essence is unknowable, so for us to gain intellectual awareness and appreciation of Him, He created these realms of G‑dly revelation. The Sefiros and supernal worlds provide a certain amount of relatability for us to understand at least some degree of G‑dliness.224

This G‑dly knowledge allows us to internalize G‑dliness on our level, something crucial to our ability to create the Dirah BeTachtonim from within our parameters.225

Aside from this knowledge being the fulfillment of the important mitzvah to know G‑d,226 it also causes passionate feelings of love and awe toward G‑d that inspire our actions.227 As the verse states: “Know the G‑d of your father and serve Him with a whole heart.”228

Second, the fact that the lower rungs of Hishtalshelus descend from the higher levels of transcendent revelation causes an ­important factor of bittul.229

When the inhabitants of the lower worlds perceive that they were originally absorbed within these higher realities and only later developed into their present form, it causes them to strive upwards. In their place of origin, they existed without any substance or self-awareness; there, they were completely absorbed. Therefore, the yearning to return to their original state of non-existence causes a great deal of selflessness. It is for this bittul that the lower worlds were created from the higher worlds and not in a one-step process.230

However, by no means is the spiritual meant to become our destination. True bittul leads us to not be concerned with our personal state of being. Instead, we become unsatisfied with just feeling accomplished, and we seek to approach G‑d Himself. G‑d is found in us fulfilling His desire, and as a result, our world becomes the place for us to meet G‑d “face-to-face.”231

Selfless Living

In a previous chapter, we discussed the importance of serving G‑d simply because it matters to Him, without any personal motives.232 This idea, which is known as avodah letzorech Gavo’ah, becomes well appreciated when we consider the ideal of Dirah BeTachtonim. G‑d does want our actions. All of existence is not here for its own self; we are here because of a Divine purpose. Every element of our world is all about becoming a dwelling for G‑d.233

When a person’s Divine service is founded upon personal interest and commitment, its continuity is as fragile as the human condition.234

The most spiritually-inclined inspiration of “I want to serve G‑d and cleave to Him,” or better yet, “I want to perform G‑d’s Will in order to fulfill G‑d’s desire in creation,” is still about us, not about G‑d. Human feelings are always subject to fluctuation and change, and avodah can easily lapse when the person finds themselves in a harder place. While one will surely excel when feeling supremely spiritual, they are bound to be lacking when they feel low and disconnected.235

Additionally, when a person’s Divine service is dependent on their own devotion, they are bound to focus on areas that they enjoy most. The individual will concentrate on the avodah which causes them to feel the greatest degree of fulfillment and spiritual pleasure. This could be the ­intellectual engagement in Torah study or the experience of prayer, causing the person to develop a feeling of laxness for tangible deeds. Likewise, a person may invest all their energy into their personal service while overlooking the needs of others.236

By contrast, when a person’s avodah is not about themself but rather solely for G‑d, avodah becomes a constant and all-encompassing force. Fulfilling G‑d’s Will is not subject to any change, and there is no difference between being involved in lofty and satisfying pursuits or in simple tasks, personal advancement or caring for another; what matters is creating the abode for G‑d.237

On a similar note, any student of Chassidus Chabad will notice that its teachings contain tremendous intellectual depth. Chassidus discusses abstract ideas with advanced explanation and approachability. However, it must be stressed from the very outset that haskalah, the intellectual study of Chassidus, is not for the mere purpose of illuminating the human mind with ­G‑dliness.

Every haskalah must be translated into some avodah, some practical application. Every bit of information is for the purpose of refining ourselves and the world around us to become a Dirah for G‑d. We must apply these profound ideas to our tachton, illuminating and inspiring even the most mundane elements of life.238

At times, it may seem to be a sacrifice to leave behind spiritual attainment to engage with the tangible world, but this is what we are here for. We are meant to transcend ourselves and our sense of accomplishment and fulfill G‑d’s purpose.

“Do I gain?” You may ask.

“Let’s not go there. It’s so not the point.”239