Bitul Hayesh (ביטול היש) — nullification of the independent self

Core definition

Bitul hayesh ("nullification of the yesh") is the avodah of nullifying one's sense of independent, self-sustaining existence (yesh) before the Divine truth — the created returning from yesh to ayin. In the Shemini Atzeres discourse it is presented as one of the two matters in Mah and Ban: "Mah and Ban = ayin and yesh"; bitul hayesh is "the unity" of the two — the unity of Mah and Ban — while its purpose is the essence's revelation [58843/maamar_022 :: Overview; Summary — section 26]. "The main matter of bitul hayesh is in the aspect of Malchus," the main yesh [58843/maamar_022 :: §68–86], and "the intention is specifically in bitul hayesh" — "this is specifically through bitul hayesh" [58843/maamar_022 :: §1091–1100].

How the Rebbeim develop it

Malchus was emanated to return to ayin. All sefiros were emanated from ayin to yesh for revelation — but "Malchus, though drawn from ayin to yesh, was emanated to return to ayin ('Elokim al dami lach' — always ascending as a point, as the moon receiving from the sun)"; Malchus's point is "essential, without tziyur" — keser Malchus — unlike Chochmah's point, which is fewness plus the beginning of revelation [58843/maamar_022 :: Summary — section 26]. "This is that Malchus was emanated at first to have in it bitul hayesh to ayin" [58843/maamar_022 :: §1037–1040], and "the aspect of Malchus makes in all the created beings the aspect of bitul hayesh to ayin" [58843/maamar_022 :: §1037].

Man's creation. Rosh HaShanah falls on the sixth day — man's creation day — because "the creation of man below is to be bitul hayesh to ayin" [58843/maamar_022 :: §1273]; "man created for bitul hayesh to ayin" [58843/maamar_022 :: Summary — section 29]. Not as a shaliach (emissary) only, but as the embodiment of this nullification. The hakafos of Simchas Torah are "deed (bitul hayesh)," and Shemini Atzeres is "the year's bitul hayesh absorbed in pnimius," when "the Torah rejoices" in the added light [58843/maamar_022 :: Overview].

The delight from bitul hayesh. "So the delight above is specifically from bitul hayesh (nullifying the yesh)" [58837/maamar_044 :: §479] — "'tzechok asah li Elokim': the supernal delight from bitul hayesh — the yesh that came to be through the name Elokim, concealment and hiddenness" [58837/maamar_044 :: §503]. The laughter comes "from the new": "gedolim ma'asei tzaddikim" (from yesh to ayin — "new above") [58837/maamar_044 :: Summary — chunk 4]. The Emor 5689 maamar roots this in mi'ut hayare'ach: before the diminution, "shnei hame'oros hagedolim" — Elokim not concealing Havayah — "no yesh"; through the diminution Elokim becomes the "ma'or hakatan," concealing, and real yesh comes to be; its nullification draws "a new ohr from the essence" — "shehosifah al hame'oros" [58837/maamar_044 :: Summary — chunk 4].

The neshama in the domem body. Why is the neshama — medaber, the loftiest level — drawn specifically into the domem (inanimate) physical body? "As Chochmah is from ayin, so Malchus is from ayin — 'hu aba yesad barta' — Malchus bringing from ayin to yesh ('ani' the letters of 'ayin')": the neshama, high in level, must be low in level — "specifically bitul hayesh hagashmi" (nullifying the physical yesh) — "a drawing from the essence — completing 'nis'aveh... dirah batachtonim'" [58837/maamar_044 :: Summary — chunk 7]. Hence "all man's avodah: bitul hayesh and iskafya through the heart's avodah — the mitzvos — 'sur meira va'aseh tov' 'befo'al mamash'" [58837/maamar_044 :: Overview].

Tikkun. In the supernal worlds: "In Tohu no union; in Tikkun through bitul hayesh — union" of ohr and keilim; "the keili in bitul hayesh — through this it is a keili for the ohr" — "the intent in the essence: bitul hayesh — drawn from the Ein Sof's essence" [58837/maamar_044 :: §1161–1185].

Key distinctions

Related concepts

Sources