Absolute One

There is a difficult concept mentioned in the book, “Duties of the Heart.” The term is called אחד העובר and אחד אמת. The translation is “the relative one,” and “the absolute one.”

The purpose of the discussion is to teach how we fulfill the commandment to recognize the “Oneness” of Hashem, as is recited thrice daily in the Shema prayer, when we affirm that ה׳ אחד, or, “G-d is One.

Rabbeinu Bechaye is trying to bring us to this understanding the nature of how we use the word, “one.” When calls “one” accidental, he refers to how we arrive at that number.

For example, if someone is building a table, he must gather all of the materials and tools needed to construct the table. The end result of using all of these materials, is that he now has “one table.” The plurality of materials and tools allowed the task to be completed. We accidentally call it one table.

We must realize that everything that exists in the world that Rabbeinu Bachye would term the “accidental one,” is because everything that we refer to as “one,” is really a number of things coming together to form one.

The “absolute one,” refers to Hashem. His essence cannot be broken down into parts, as we might do with a human being, or anything that exists in the world.

This knowledge of G-d’s Oneness is how we fulfill Hashem Echad, “G-d is One.” But more importantly, it should create a greater awe of Him, as we realize that his greatness and might, surpasses anything that exists in the world.

He is the אחד האמת, “the absolute one,” as opposed to the אחד העובר, “the accidental one,” which is only called “one,” because it is defining an entity of plurality.