Oneness and the Infinite - Prior to Creation, there was only the infinite revelation of G-d.

There is one infinite creator, the cause of causes and the maker of all. He is not one in a numerical sense — since He is not subject to change, definition or multiplicity. He is one in that the number one signifies an independent unit and is the basis of all numbers; the number one is also contained in all numbers. Similarly, the Creator is actually within everything, and everything is within Him. He is the beginning and cause of everything. The Creator does not change, and therefore one cannot add or subtract from Him.

Moreover, His existence is necessary existence (i.e. it is not contingent upon anything else), in the same way that the number one is a requisite for the existence of any other (whole) number. If the number one would cease to be, every other number would also cease to exist. However, if other numbers disappeared, one would continue to exist. There are properties of the number one; similar qualities apply to the Creator. Even if the act ceased to be, the One who acted remains. Because His being is not contingent upon the existence of anything else, were they to cease being, His existence would continue.

The unbounded revelation of G‑d underwent a profound constriction

Prior to Creation, there was only the infinite revelation of G‑d which filled all existence. This is called the Ohr Ein Sof — the Infinite Light — which is not G‑d Himself, only His infinite revelation of Himself. Within this infinite revelation, limited beings could not possibly exist. Accordingly, there was a progressive lessening and constricting of the Or Ein Sof, making room for limited existence.

This progressive constriction, called tzimtzum, brought about various planes of reality — called, in Kabbala, the five worlds. Each "world" is a certain level of concealment of G‑dliness, of the Or Ein Sof. From the highest to lowest (i.e. from greater to lesser revelation) they are:

the world of Adam Kadmon, which is the primordial world, or the first level of somewhat finite revelation
the world of Atzilut
the world of Beriya
the world of Yetzira and
the world of Asiya

The entire physical universe is the lowest aspect of the world of Asiya. In each of the worlds there is an increasingly dim revelation of the Infinite light as it descends further and further and becomes more and more concealed. It is important to note that these worlds do not occupy different geographical places. They are not geographical at all, but rather descending planes of reality.

The next article in the Worlds series: Chaos and the Primordial.

By Moshe Miller

Moshe Miller (1955-2022) was born in South Africa and received his yeshivah education in Israel and America. He was a prolific author and translator, with some twenty books to his name on a wide variety of topics, including an authoritative, annotated translation of the Zohar. He developed a coaching-type approach to dealing with life's issues based on Chassidism and Kabbalah—a tool for dealing with normal issues that everyone faces as well as issues psychologists usually address, often ineffectively. He also gave free live classes over the Internet.

The Zohar is a basic work of Kabbalah authored by Rabbi Shimon bar Yochai and his students (2nd century CE). English translation of annotated selections by Rabbi Moshe Miller (Morristown, N.J.: Fiftieth Gate Publications, 2000) includes a detailed introduction covering the history and basic concepts of Kabbalah. Volume 1 (36 pp.) covers the first half of the first of the original’s three volumes.

Join the Discussion

Sort By:

NewestOldest

22 Comments

Rona Holub March 24, 2023

In the Shema it says G-D is one not there is one G-d. So can we understand monotheism not as the existence of one G-D as in the number of gods but as oneness - that all things are a part of that oneness. I think perhaps the idea of nothing existing without the existence of G-d is related to this. But the simple question is if there is one G-d then why doesn't it say there is one G-d and not only G-d is one. Reply

P June 22, 2019

Is Eastrn spirituality (Hinduism) similar to Judaism and teachings from the Kabbalah? Reply

Rabbi Moshe Miller Chicago via kabbalaonline.org September 20, 2019

in response to P:

Hinduism and Judaism No, they are very different. For a start, Hinduism is polytheistic, whereas Judaism is monotheistic. Thus, at their very core, they are worlds apart. The entire philosophy and religious structure built on those core beliefs of each of them therefore diverges in every possible way. Reply

Neil New York November 16, 2021

in response to P:

It depends on what similarities you seek. Hinduism today is the result of many different religious, philosophical, political and social movements and is a blanket term for many different religious, spiritual and cultural practices. That's comparing all of Judaism to all of Hinduism.

If you are referring to the Indian worldview which has produced several major religions then yes, there are parallels. Certain philosophies of that view state that specific men throughout history have been different enough to be considered special for embodying qualities that others did not have and ones that man should emulate. That is the Jain view and to some extent the Buddhist view. Hinduism is divided into several schools which focus on specific versions of the ultimate godhead.

There are several similarities, and some are there because both incorporated Greek, Babylonian and referred Egyptian practices. For Judaism try to find a Chabad person or Rabbi who you like and learn with them. Reply

Neil New York November 16, 2021

in response to Rabbi Moshe Miller:

Rabbi Miller,

Great comment. I agree with you to a degree, but not all schools of Hinduism are polytheistic. There is a monotheistic imperative as well as an atheistic one (called charvaka in Sanskrit), so which 'Hinduism' are you referring to? The textbook description of Hinduism? Yes, that's polytheistic, but most modern Hindus tend towards pretty radically monotheistic interpretations. What is important in interreligious dialogue is that we don't fall into these sweeping debates, but dialogue based on known worldviews, least we all create ersatz versions of religions for consumption.

Hinduism and Judaism both are heavily influenced by Greek philosophy. There were no statues in 'Hinduism' until Greek Aesthetic philosophers in Afghanistan created statues to embody Buddhist concepts. That practice later spread throughout Asia and came to characterize 'Hinduism', but it's not something all Hindus or Buddhists follow.

Yashikoyok for your amazing article.
-Nachum Walsh, New York. Reply

Max-an Mountain Top, PA September 2, 2018

Love this article. Cheers to the Author. Love your writing style. Blessed be. Love and Light. Reply

Rabbi Moshe Miller Chicago via kabbalaonline.org January 30, 2019

in response to Max-an:

Thanks! Reply

sunil subba India May 10, 2018

Just as the absence of light is darkness it appears that we have got used to the darkness and have accepted as it became enchanting due to the fall at the garden of Eden.It seems when we strive to bring in the light from above and realize that we have the source of light which contains the shalom in it we don't have to search for it elsewhere.The remembrance of the creator brings in the oneness provided we don't judge,criticize or label anyone then it seems we can feel the shalom within. Reply

Gur Tel Aviv August 30, 2017

Can you translate this to hebrew? Reply

Rabbi Moshe Miller Chicago via kabbalaonline.org January 30, 2019

in response to Gur:

I could, but it wouldn't be the right medium for this website. If you want to discuss a good venue for it let me know.

-- Rabbi Moshe Miller Reply

Anonymous London April 27, 2015

This is very wrong.. The creator transcendes itself all the time. It is the purpose of creation. To know itself and transcende its limits and become MORE.. The truth is this. Reply

Michael Ettinger Truro, ns/canada via kabbalaonline.org August 20, 2012

concealment of light In nature the natural light is said to move so quick, if it were to move any quicker there would not be time for it to happen. So to move "quicker than light" time would need be transcended. Light cannot move quicker than time.

In the supernatural one quicker than time would appear dark , as on the mount. And one's sound would have no frequency, which would explain the lack of echo .He would appear dark being quicker than light, dwelling in the creation of himself before time, therefor being ageless, (new).

In order for us to sense a manifestation He would have to slow Himself down to the frequency of light and time, a less pure version however pure. We think the vessel gets denser, (more pure), the closer we get. When we pass being close and become one, we'll know the creation of God before the universe was formed and time made. We'll know this with our own soul as we are transcended from time by the creation of Holy God flowing up out of His beginning, He gives us His heart. Reply

Jeff B. West Palm Beach, FL August 12, 2012

clear and simple an article well-done! thanks. Reply

Mike Ettinger Truro via kabbalaonline.org December 31, 2010

one In your opening statement you say, "There is one infinite creator". I say there is one creator who creates the infinite. My perspective is from personal experience. Infinity can never be complete by definition, and is more a property of "timely existance", needing a future to continue the being, whether that being be the universe or a tree. God created time and is greater than time, infinitly greater. If you were to take a pico second and divide it by 2 you would have the concept of eternity, no time. The fullness of God is a state in which there is no time, and that is the holy state of God's present. Reply

Rabbi Moshe Miller Chicago via kabbalaonline.org January 30, 2019

in response to Mike Ettinger:

"I say there is one creator who creates the infinite" -- true. But I don't think we are disagreeing necessarily. Time can never be truly infinite since it has a beginning (even modern science has reached that conclusion) and can be divided. In Kabbalah, time exists only in the lowest world, Asiyah. In Yetzirah and even Beriah there is only what is called seder zmanim -- a certain order to things that is not measurable in units of time. In Atzilut, and obviously beyond Atzilut, there is not concept of time at all.
God's infinity is not temporal; it is of an entirely different order and meaning. Reply

gnzewi via kabbalaonline.org December 20, 2010

Simplified One of the most beautiful elaboration of the Infinite One and how the emptiness or void that the Worlds where created came to be. So simplified for the layman to understand. Reply

Mike Ettinger via kabbalaonline.org November 19, 2010

infinite When we try to equate G-d with infinite we are showing a lack of knowing G-d. G-d the creator "is" a state of perpetual self creation. The fact that G-d is eternal is the fact He is ever new. He "is" before time was and the same after, if He wills that time should cease. It is not as if G-d is infinite in respect to time, but rather in His dwelling there is no time period. He is all at once and His continuity is without frequency, therefore His being eternal. Reply

MK USA November 6, 2018

in response to Mike Ettinger:

I agree with you, but I think that's a concept that is difficult to hold without having experienced it. For the average person, looking into god from their "separate" human state, I think the author's explanation is sufficient. He illustrates the 'one', as existing within all other numbers. I believe that your definition of "is" - a state of perpetual self-creation is most appropriate, but not easy for many people to follow. Reply

Anonymous Annapolis, MD November 17, 2010

Messiah ben Yosef and Messiah King David Shalom, Is the Messiah King David the Or Ein Sof in human form? Is another name for the Messiah ben Yosef Adam Kadom and do they come from the world of Atzilut? Reply

Anonymous July 20, 2010

Answer to Miss Michelle Starting with Atzilut, all ten sefirot "sit" in each of the four worlds. Reply

Miss michelle cook via chabadbrisbane.com July 3, 2010

the five worlds the 5 worlds: (1) the world of Adam Kadmon, which is the primordial world, or the first level of somewhat finite revelation; (2) the world of Atzilut, (3) the world of Beriya, (4) the world of Yetzira;, and (5) the world of Asiya.
Do the 10 Sefirot; keter, Chochma, Bina, Chesed, Gevura, Tiferet, Netzach, hod, Yesod, and Malchut, sit in those 5 worlds or planes of reality? also, if so, which sefirot sits in which planes of reality? Reply

danny glasgow via kabbalaonline.org January 10, 2010

re concelament of infinite light this concept is a paradox as if light is infinite it is not concealed and if concelaed then not infinite ?
please can you explain

is this something to do with the lights and vessels where light is infinite and vessel that contains light becomes denser and denser
if so my question still remains. how can any vessel conceal something which by nature is infinite or in other words, how can the finite quality of a vessel contain the infinite light on any level

my only explanation can be that which chassidiut teaches that G-d's essence if beyond the light and vessel and only from essence can the paradox of light and vessels emerge

this concept though requires a leap of faith that the kabblaistic system in a revelation from G-d.

but then again whatever we believe at the end of the day there is a level of faith ! Reply

More in this section

You may also be interested in...

Join the Discussion