Shema Yisrael - Divine Unity of The Shema in Hasidic Philosophy

Divine Unity of The Shema in Hasidic Philosophy

The second section of the Hasidic text the Tanya, by Schneur Zalman of Liadi (Shaar Hayichud Vehaemunah-Gate of Unity and Faith), brings the mystical Panentheism of the founder of Hasidism, the Baal Shem Tov, into philosophical explanation. It explains the Hasidic interpretation of God's Unity in the first two lines of the Shema, based upon their interpretation in Kabbalah. The emphasis on Divine Omnipresence and immanence lies behind Hasidic joy and dveikut, and its stress on transforming the material into spiritual worship. In this internalisation of Kabbalistic ideas, the Hasidic follower seeks to reveal the Unity and hidden holiness in all activities of life.

Medieval, rationalist Jewish philosophers (exponents of "Hakirah"-rational "investigation" from first principles in support of Judaism), such as Maimonides, describe Biblical Monotheism to mean that there is only one God, and His essence is a unique, simple, infinite Unity. Jewish mysticism gives a deeper explanation, by distinguishing between God's essence and emanation. In Kabbalah and especially Hasidism, God's Unity means that there is nothing independent of His essence. The new doctrine in Lurianic Kabbalah of God's Tzimtzum ("Withdrawal"), received different interpretations after Isaac Luria, from the literal to the metaphorical. To Hasidism and Schneur Zalman, it is unthinkable for the "Withdrawal" of God that "makes possible" Creation, to be taken literally. Tzimtzum only relates to the Ohr Ein Sof ("Infinite Light"), not the Ein Sof (Divine essence) itself. God's true infinity is revealed in both complimentary infinitude (infinite light) and finitude (finite light). The "Withdrawal" was only a concealment of the Infinite Light into the essence of God, to allow the latent potentially finite light to emerge after the Tzimtzum. God Himself remains unaffected ("For I, the Lord, I have not changed" Malachi 3:6). His essence was One, alone, before Creation, and still One, alone, after Creation, without any change. As the Tzimtzum was only a concealment, therefore God's Unity is Omnipresent. In the Baal Shem Tov's new interpretation, Divine Providence affects every detail of Creation. The "movement of a leaf in the wind" is part of the unfolding Divine presence, and is a necessary part of the complete Tikkun (Rectification in Kabbalah). This awarenes of the loving Divine purpose and significance of each individual, awakens mystical love and awe of God.

Schneur Zalman explains that God's Unity has two levels, that are both paradoxically true. The main text of Kabbalah, the Zohar, describes the first verse of the Shema ("Hear Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the "Lower level Unity". Schneur Zalman gives the Hasidic explanation of this. In Kabbalah, all Creation is dependent on the immanent, potentially finite, "Light that Fills all Worlds", that each Creation receives continually. All is bittul-nullified to the light, even though in our realm this complete dependence is hidden. From this perspective, of God knowing the Creation on its own terms, Creation exists, but the true essence of anything is only the Divine spark that continuously recreates it from nothing. God is One, as nothing has any independent existence without this continual flow of Divine Will to Create. This is the Lower Level Unity.

In relation to God's essence, Creation affects no change or withdrawal. All Creation takes place "within" God. "There is nothing but God". The ability to create can only come from the infinite Divine essence, represented by the Tetragrammaton name of God. However, "It is not the essence of the Divine, to create Worlds and substain them", as this ability is only external to the Infinite essence. Creation only derives from God's revelatory "speech" (as in Genesis 1), and even this is unlike the external speech of Man, as it too remains "within" God. From this upper persective of God knowing Himself on His own terms, Creation does not exist, as it is as nothing in relation to God's essence. This Monistic Acosmism is the "Upper Level Unity", as from this persective, only God exists.