Thursday, May 19, 2016

G-d Does Not Exist.

From Guest Contributor IshbitzForever

Anochi Hashem Elokechah. 

As we say every morning in the Adon Olam - Beterem Kol Yitzir Nivra - "G-d preceded any and all existence." Logic would argue that it's only after the dimensions of time and space are formed that we can categorize things as either existing or not existing, so G-d can not exist, because G-d proceeded any such categorization and is above it.

So for G-d to declare he exists by stating, "I am Hashem your G-d" is a great and powerful statement. For G-d to say "I am" sets a remarkable precedent and gives us a very, very special key to our Avodath Hashem by granting us permission to approach G-d as an "Anochi" - an existing G-d, a G-d within our existence.

The Sages of the Talmud often attribute human emotions to G-d. G-d is angry, G-d is happy, jealous, forgiving, patient, empathetic and so on. Of course we know G-d is not human, nor does he share our emotions, yet so many times over and over again the sages painted a picture of a G-d using human emotions because in this world G-d allows and wants man to connect with him and we are confined to existence. So G-d "comes down to Sinai and does not raise Sinai to Heaven" (Sotah 5a), and wants us to serve him from our human perspective. 

"I firmly believe" is the cornerstone of the Torah, the Anochi Hashem - G-d taking on this clothing of Anochius. For it is only between two that a relationship can form in this world, and only between two can the oneness of spiritual intimacy be built and attained. Knesses Yisroel and G-d. Outside this world G-d is not one nor is he not one, the number one only applies when there is a two. And to create a connection, two is needed.

In addition, His Anochius is special to the Jewish people - Anochi Hashem Elokechah, only for the sake of the Jewish people and their service does G-d come down and take on the greatest Tzimtzum of Anochius. "I am G-d" - love me, serve me spread my light throughout  the world.

Shema Yisroel, Hashem Elokeinu, Hashem Echad. 

Why are we able to interact and serve Hashem as Elekeinu, as our personal G-d, a G-d within our existence? Because at Mount Sinai he said he is Echad. He allowed us to interact with His Anochius, His Oneness, His Existence in our world.


  1. A heady brew of philosophy and mysticism. I'll need several rereadings before I can comment.
    4 (a) where?

  2. The Talmud speaks of the attribute of humbleness and asks does G-d raise the lowly to heaven, or does he decend to the lowly, the Talmud answers that twice we see that G-d entered this world cloakinging himself in physicality (obviously a symbol, g-d has zero physicality) the burning bush and Sinai (it might be interesting to note that both times there was a fire but the fire did not destroy) we see G-d lowers himself to the humble and enters this world to be with them, the people. Moses was a bridge, he received the Torah in heaven, but made it a worldly thing, a spiritual thing, an Awsome thing, but a thing in the hands of man to the extent we now say "Torah lo bashamayim" - the Angels who did not want man to be created, again didn't understand why man received the Torah, nor do they ever understand the baffling connection G-d has with man asking "ma enosh ki tizkerenu" - they don't understand that this world is onky place where G-slimness can actually grow, because only in this world is there a tzimtzum that leaves a place for growth, a hisgaluth of kedushah.

  3. The Rambam agrees with your opening, but he puts it the other way around. "The foundation of all foundations and the pillar of wisdom is to know that there exists a Primary Being who brought everything that exists into existence... therefore His reality is unlike the reality of any of the [created] things... This is what the Torah [means when it] says, "There is nothing else other than Him." In other words, there is no other true reality like Him, other than [God] Himself" (Yesodei HaTorah 1:1-4).
    Correct me if I am wrong, but I think you are saying the exact same thing as this Rambam, except that the Rambam puts it the other way around: it is we as created beings who do not exist (in the same way that the Creator does). It's semantics, but I am more comfortable with the Rambam's way of expressing the idea. Would Mickey Mouse say animators do not exist? Micky would be correct in the sense that animators do not enter his world, but nonetheless it's a funny thing for him to say.