  Now, in order for each element to fulfill itself through its relations to its others, Rosenzweig asserts, each must undergo a certain transformation. Rosenzweig here draws methodological consequences from the very notion of revelation itself. The German for revelation, Offenbarung, suggests that every being must undergo a kind of “opening up” in turning into the relations with others that revelation entails. Such opening up and turning outward demands what Rosenzweig calls a “reversal” [Umkehr] of the “Yes” and the “No” which united within each isolated element. What was the “Yes” pole within a given elements (i.e., its substantial pole) reverses into a “No” (i.e., activity), and what was the “No” pole within the element reverses into a “Yes”. Relations between elements are constituted, then, when, e.g., the “No” pole within a given element reverses into a “Yes” and then unites up with what had been the “Yes” pole within another element, now reversed into a “No”. To give an example: creation demands that the active, free pole of God (“No”) reverse itself into the substantial grounding (“Yes”) of the existence of the world (“No”) which itself emerged out of the reversal of the essential pole (“Yes”) within the elemental world. The union of divine “Yes” and worldly “No” forged in creation, then, attains the same “factual” character as relation as did the union of “Yes” and “No” within each element: creation is a fact—a “Tatsache”—according to Rosenzweig, insofar as it results from the unifying relation between the being of the divine creator (“Sache”) and the active existence (“Tat”) of the world