  If thus Hegel famously insisted that truth be grasped “not only as substance, but equally as subject,” Rosenzweig asserts that the realization of this same kind of identity of substantiality and activity is necessary to allow each of the elements to generate itself out of its nothing. Rosenzweig in fact devotes considerable time over the course of the first part of the Star to demonstrating that only those beings which construct themselves out of the unification of the dual paths of substantiality and activity, of “Yes” and “No,” can hold themselves out of their respective nothings. Rosenzweig sees in this two-poled structure of each being its inherent “factuality.” Indeed, he highlights the way the German word for fact itself—Tatsache—brings together “act” (Tat) and “substantiality” or “matter” (Sache). Rosenzweig writes, “Not the substance [Sache], not the act [Tat], only the fact [Tatsache] is secure from falling back into the nothing,” thereby indicating that only by emerging as the fusion of an active and substantial pole, can God, world, and the self gain a standing in being each over against its respective nothing.