בס”ד
Chassidic Discourse
Introduction
This is a blog about the chassidic discourse by the Fourth Rebbe of Chabad, Rabbi Shmuel of Lubavitch, from the year 1864. In this discourse, the Rebbe explores the idea of the unity of G-d despite the existence of the world. He asks: why do we say that G-d is “One” (Echad) instead of saying He is “Unique” (Yachid)? This blog is a very small summary of a six-lesson series by Rabbi Serber that explains this important topic.
Everything Comes From One and Is One — What Does That Mean?
When you look around, you see many things: sunlight through the window, a lion at the zoo, trees, people… Everything seems real and solid. But in Jewish mysticism there is a special way to look at all these things. Everything you see didn’t just appear by chance. Everything comes from something very high and invisible: G-d and the spiritual worlds above us.
Take light, for example. Light seems normal: you turn on a lamp and light fills the room. But in these teachings, light is seen as a kind of divine force coming from very far above. This light is so strong that it’s actually too bright to receive directly. So, it is “covered” or “wrapped” in a kind of veil, so we can receive it without being overwhelmed. It’s like the sun: if you look directly at the sun, it hurts your eyes. But with sunglasses, the light is softer, and you can look at it comfortably. Even a lion is not just an animal. In the highest spiritual worlds, there is a holy lion that symbolizes qualities like G-d’s love and wisdom. The lion we see here on earth is like a reflection of those higher forces. The Hebrew name for lion, “arieh,” has letters that relate to the word “seeing,” because the lion is connected to insight and divine vision.
It takes a long process for that divine force to change into something physical like a real lion or sunlight you can feel. This happens step by step, like layers that make the light less intense until it suits our world. The moment this pure, invisible force turns into something real is called “something from nothing.” It means G-d creates something brand new that didn’t exist before, without any material to start from.
Why Does the Torah Say “Hashem Echad” and Not “Yachid”?
In the Torah, it says, “Hashem Echad” — “The L-rd is One.” You might think the word “Yachid” (meaning unique or alone) would fit better, because it sounds like G-d is completely separate from everything. But the Torah chooses the word “Echad” for a special reason.
“Yachid” means G-d is totally alone and impossible for us to understand or connect to. That would make it hard for people to have any relationship with Him.
“Echad” shows us that G-d is not only above everything, but also inside everything. The whole world — air, animals, people — is filled with G-d’s power. Everything exists only because G-d gives it energy every moment.
Two Ways of Creation: “Something from Something” and “Something from Nothing”
There are two ways something can come into being:
- Yesh meYesh (something from something): This is like an idea that grows into a feeling, or a small flame growing bigger. It’s a natural, gradual process that we can understand.
- Yesh meAyin (something from nothing): This concept describes a sudden leap—where something appears that didn’t exist before. The physical world was created this way: from G-d’s pure will, without any prior substance. It’s a kind of creation we cannot truly grasp, because it involves bringing something into being from absolute nothingness, which has no physical counterpart. A helpful analogy, though still limited, is the growth of a tree from a seed. The seed, which seems small and insignificant, gives rise to an entire tree with countless fruits. There’s no real comparison between the seed and the fruits, and yet the latter come from the former. Interestingly, this transformation only happens through the seed’s own nullification—by decaying or “becoming nothing” in the soil, it enables new life to emerge. This hints at the idea of yesh me’ayin: something emerging from a process that seems like nothingness.
Everything That Exists Is From G-d
This means even stones, trees, and animals are not truly independent. They might seem separate, but they are like a lamp that only shines because electricity flows through it. G-d is like the electricity: without Him, the light goes out and nothing exists.
Even though everything depends on G-d, we often feel separate or think that we control everything ourselves. That’s because G-d hides Himself. It is like when you turn on a lamp but don’t see the electricity moving through wires, we don’t always see how G-d keeps the world going.
This hiding is important because it gives us space for free will and responsibility. We can choose our own path, even though everything is connected to G-d.
Why Is This Important for Noahides?
Noahides, who follow the seven Noahide laws and believe in one G-d, find this understanding very important. Believing in one G-d means not just that there is only one G-d, but also that everything was made by Him and is kept alive by Him.
Knowing that everything comes from G-d helps Noahides see the world and themselves as meaningful and special. It creates respect for all creation and encourages responsibility because everything has value in G-d’s eyes.
It also helps build a connection with G-d, even though He is invisible. It reminds us that no one is truly alone and that we are all part of something much bigger.
Angels, People, and Partnership with G-d
The distinction between angels and people is especially relevant here. Angels are magnificent spiritual beings, but they don’t have free will—they exist to carry out G-d’s will without deviation. Because of this, they cannot truly be called “partners” with G-d. A partner implies someone with a say in the relationship, someone whose choices shape the outcome. Angels have no such input; they only follow instructions.
Humans, on the other hand, do have free will. The Talmud even says that a father and mother are “partners with G-d” in creating a child. Of course, this doesn’t mean they are equal to G-d, but rather that their conscious choices participate in G-d’s creative process. True partnership involves cooperation, the ability to choose, and sometimes even doing things differently than the other partner. In this sense, only human beings—through our choices—can be G-d’s partners.
What Does This All Mean for You?
Understanding this shows us that G-d is truly everywhere — in everything and everyone — and nothing is separate from Him. The whole world is like one big “garment” where G-d reveals Himself, sometimes clearly and sometimes hidden.
Knowing this teaches us that we are not alone, and everything that happens is part of a bigger plan. It invites us to seek G-d, feel Him, and talk to Him, because He is not far away but very close, deep inside everything that exists.
The blog is a summary of the classes of Rabbi Tuvia Serber
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