Atzmus U'Mahus

"Atzmus U'Mahus" is a term used in Kabbalistic literature to refer to the existence of the Creator as it is beyond any definition, positive or negative. The concept of "Atzmus" refers to the essence of the Creator as it is beyond all human comprehension, with complete reservation from anything that might seemingly be implied by the term itself (the essence of the Creator and so forth).

Terminology

The reason for this terminology will be understood by first explaining what is taught in Chassidus, that every concept and existence within the order of Hishtalshelus (chain of spiritual worlds) has a 'geder' (limitation), a specific definition by which they are defined. For example, a physical object is defined and limited to a specific place, specific time, and specific form. This definition expresses the lack of true authenticity of the physical object, because 'truth' means something 'correct', and untruth, falsehood, means something incorrect. Therefore: when dealing with something defined - its definition expresses its lack of correctness, since its existence is contingent and correct only within certain limitations.

In contrast, when speaking about the Holy One, blessed be He, His Essence, which is beyond all limitation and definition, it is said "Hashem Elokim Emes" (G-d is Truth) and regarding this the Rambam states that there is no truth like His truth. It is explained that there can be a true existence that is not truth in its ultimate sense, as explained above. A physical object's existence is indeed correct, but only from a superficial perspective. From a deeper perspective - it is not truth, it is correct only in a specific state and situation.

This quality of the Holy One, blessed be He, if one can call it a "quality" - is called "abstraction." This is the meaning of something 'abstract', like a person abstracted from clothing, this name expresses abstraction from any limitations and definitions whatsoever. This is the meaning of the concept 'essence'. An essential thing means it is the essence of the thing, not as it relates to something else, without specific limitations. This is, in brief and concisely, the explanation of the word "Atzmus."

The existence of the Creator is the first existence in the world ("kadmon" - primordial) and no type of existence preceded Him. Therefore, His existence is also necessary from Himself and not from any external factor. Unlike other creations, which may exist or may not ("possible existence"), the existence of the Creator is necessary from Himself ("obligated existence").

Regarding the essence and being of the Creator, it is said "I, Havaya, have not changed," meaning that just as He, blessed be He, exists in the higher realms, so does He exist equally in the lower realms. Regarding His essence and being, all revelations in the worlds, even in the Ohr Ein Sof (Infinite Light) before the Tzimtzum (contraction), do not take up any space, G-d forbid, not even like the value of a drop from the ocean compared to the entire ocean. For a drop from the ocean has some value in relation to the great sea, since both are water and the difference between them is in quantity, but in quality they are equal. This is not the case regarding Him, blessed be He, and the worlds, there is absolutely no comparison, since it is about a completely different type, one side of spirituality to the extent that even spirituality does not take up any space at all in relation to Him, blessed be He, and one side of physicality. Thus, besides the incomparability in quantity, there is also incomparability in quality; the type is completely different.

The caution with this term represents the ultimate heights in all matters relating to the abstraction of concepts in Kabbalah and Chassidus; there is no more abstract term than this. It is recounted that once the Mashpia Reb Zalman Moshe HaYitzchaki pressed one of the great Chabad Chassidim in Tel Aviv, Rabbi Moshe Gurary, to explain to him "what is Atzmus." He, of course, repeatedly argued that "Atzmus - it cannot be explained!" But he persistently urged him to nonetheless say something. Finally, he agreed and tried to explain. As soon as he opened his mouth, he slapped him in the face and said to him, "You want to explain what Atzmus is?!"...

This anecdote describes the classic conflict of the term; on one hand, the term has a certain meaning while at the same time it is also patently abstract.

Ein Sof

The essence and being of the Creator is infinite and therefore has the following characteristics:

a. Present in Every Place - Since 'Essence' is 'necessary existence,' no reality can exist without the 'Essence' being present in it. Therefore, any place that exists, the 'Essence' is also present there.

b. Not Defined or Limited at All - Every definition limits the defined to some framework, and it is done by a preceding factor, which cannot be said about the 'Essence.' Therefore, any definition or comprehension whatsoever does not apply to His blessed Essence. Thus, when we describe Him with any attribute, its meaning is the negation of the opposite and limitation.

c. His Existence is Different - Since only the 'Essence' is the only one that is 'necessary existence,' there is an 'incomparable' gap between existing beings whose existence is merely 'possible' and the 'Essence.'

d. "Just as He has infinite power, He has power within limitation." This means that although Hashem's power is infinite and unlimited, He can nevertheless enter and contract into physical places. As we find in the Mishkan and the Beis Hamikdash the concept of "impossibility of impossibilities" and "the place of the Ark was not part of the measure."

Luminary

Sometimes when speaking about Essence, it is described with the term "Luminary," which expresses that everything comes from Him, like a luminary (for example, the sun) from which light emanates.

Despite all the virtues in the term "Luminary," this still does not express the true concept of the Essence of Ein Sof. The meaning of 'Luminary' implies that its entire existence is only to give light. But when speaking about the Essence, "this is not the main aspect of G-dliness that worlds are created from Him." It is true that everything created comes into being from Him, but this is not His purpose, and other things could come into being from Him.

Another reason is that a luminary must shine, and this indicates some relationship between the luminary and the light, as the light is an inseparable part of the luminary's existence and is considered part of it. But since His blessed Essence shines by His choice and will, not by necessity, there is no relationship at all to the worlds, and G-d forbid to say that the worlds are an inseparable part of Him, as He has the ability not to shine, and then there would be no worlds.

Sometimes instead of using the analogy of the sun's light, they use the analogy of a precious stone that emits light. What is the meaning? The sun - its entire purpose is to shine. It has no choice in this, and it affects its entire essence.

A precious stone, on the other hand, has its own existence; it has intrinsic content even without shining. No one buys a precious stone for its light. So too, the Essence of Ein Sof - He exists in self-existence, and it does not matter to Him whether worlds come into being or not.

Ohr Ein Sof (Infinite Light)

Ohr Ein Sof is the illumination revealed from the 'Essence and Being' of the Creator (in a voluntary way, not by necessity), and through it the 'Essence' is expressed. The Infinite Light is always connected to its source, resembles its source, has no change, is not an existence unto itself, and shines passively.

The expansion of the light is also infinite in all its details, and no power or factor can limit or define it.