Bitul (ביטול) — Nullification

Core definition

Bitul — self-nullification before the Divine — is the inner posture of all avodah and the condition of all revelation. "It is known that a vessel for Divinity is the aspect of bitul specifically: for what is battul is a vessel for Divinity — and the more the bitul, the more the resting of the Ohr Ein Sof in this" [31643/maamar_014 :: §74–77]. Its paradigm is Chochmah: "the main resting of the Ohr Ein Sof is in Chochmah: since it is the power of 'mah' (what) — the aspect of bitul in essence — it is a vessel for the Ohr Ein Sof"; "what is not battul is not a vessel for Divinity" [31643/maamar_014 :: §78–79].

How the Rebbeim develop it

Two levels in every bitul. In every bitul and inclusion in the supernal light there are two levels: the first, the going-out and bitul from the first essence; the second, being included in the essence of the second level [58846/maamar_011 :: §33–35]. The parable: when a man is called to the king, he is nullified from his yeshus's expansion before entering — from his lowness and the king's greatness, known through contemplation; but upon entering the palace and seeing the king with his own eyes, he is nullified in self-bitul from the king's essential exaltedness — "his fear falling upon him" [58846/maamar_011 :: §36–37]. So it is with neshamas and angels approaching the Divine light [58846/maamar_011 :: §38].

Bitul hayesh vs. bitul b'metzius. The first bitul — like the love and fear that come through hisbonenus — is only bitul hayesh (nullification of the yesh): one is nullified from one's yeshus's essence but not yet included in the light itself. "Apprehension is the aspect of hearing — hearing is not like seeing." Hence the excitement of comprehension is in the heart's revelation and tumult (ra'ash) — from the yeshus's side. This is the bitul of Pesukei d'Zimra, the blessings of Shema, and Shema — the three levels of ruach, ra'ash, and eish [58846/maamar_011 :: §39]. The second bitul — the aspect of "kol demamah dakah" (the still small voice), "there the King comes" — is the bitul of Shemoneh Esrei: the bitul from Chochmah's aspect, the bitul of "mah" (what). Chochmah is the aspect of seeing — seeing the Divine light's essence — verification in the Divine matter above apprehension; then the bitul is bitul b'metzius, in existence itself [58846/maamar_011 :: §39]. The same two levels structure love and fear from Above ("v'ahavta" as promise; "ve'ashem lo mora veyira'ani" as yirah ila'ah) — which come only after the love and fear through contemplation that are their vessels [58846/maamar_011 :: §39].

Bitul in the worlds. Across the worlds there is a gradation of bitul — from Atzilus's cessation of existence to Asiyah's tangible yesh [58849/hosafot_9 :: summary]. In Beriah, the possibility of existence itself is bitul b'metzius — "all of existence is in the aspect of bitul" [58849/hosafot_9 :: §648–656]. In the first birur, Malchus of Atzilus refines Nogah of the lower worlds and separates the evil: this is bitul hayesh alone — nullified from the first essence, but not yet included in the higher level [58846/maamar_011 :: §33–34].

Bitul and simchah. "Where there is bitul, there is revelation of the supernal simchah"; in the feeling of yesh there is no simchah [58837/maamar_010 :: §322–324]. The vessel for simchah is bitul and humility specifically [58837/maamar_010 :: §425–431]. But a felt bitul is itself kelipah: "although he is nullified — but the bitul is felt — this is kelipah" ("his concubine Re'umah" — the bitul seen and felt), a fine kelipah opposite Atzilus [58837/maamar_010 :: §448–450].

Bitul in the vessel and the light. The ratzu (ascent) of the vessel is its bitul and kilayon (expiration); the shov is its settling — as in keeping Torah and mitzvos: not ascent, but being below and keeping them [31643/maamar_014 :: §44–45]. The seed's decay is the bitul of its yeshus and existence; the enclothing of the growing power is me'ayin le'yesh — and only through the seed's bitul does it become a vessel at all [31643/maamar_014 :: §88–95]. Bitul is also the condition of true joy in the mitzvah: "the bitul of his essence, in the aspect of essential delight in Divinity" [31643/maamar_014 :: §17].

Key distinctions

Related concepts

Sources