Chapter 2

From the above it would seem that there is a difference between the intellectual perception of the natural and the supernatural. While the former may be clearly understood, one can only hazard a guess with regard to the latter, i.e. it is possible to speculate as to the character of the performer [the G-dliness that creates and vivifies the supernatural] by observing its effects. In truth, the above-mentioned difference is not well-grounded, for there is no real difference between our comprehension of the natural and the supernatural.

Reflecting more deeply upon the G-dliness of [the spiritual life-force that vivifies] both nature and the supernatural leads us to conclude that not only are the supernatural spiritual powers incomprehensible, but indeed nature is as well. This is so because that which we apprehend of nature is not its essential quality.

Nature is as incomprehensible as the supernatural. The only difference between the two is that with regard to nature, G-d concealed its supernatural aspects in matters which man may investigate. In essence, however, nature defies comprehension, although the “natural” world does make it possible for us to hazard a guess as to the qualities of the supernatural. A true analysis of the profound depth of nature causes us to realize that it is essentially supernatural. By this we mean that nature and the supernatural are inherently one and the same; it’s only that those things to which we have become accustomed we deem “natural.”

An example: Every morning, the sun is “born” in the east and then travels in a southwesterly direction until it sets in the west. We have grown so accustomed to the sun following its daily course that we deem its daily route to be “the sun’s nature.” Because we are so used to this phenomenon, it does not elicit the response that an overtly supernatural event would. Yet pondering the fact that the sun has faithfully followed its course for over 5,703 years1 without any fundamental change causes us to acknowledge that this is a supernatural phenomenon of the first rank.

The same is true regarding all “natural” matters. They are “natural” only because of their regular recurrence.

Indeed, there is only one difference between nature and the supernatural. It is that the Divine light which creates and vivifies the spirits of souls and angels cannot be comprehended at all. Not only can their essence not be apprehended, but it is impossible to conceptualize even their spiritual condition. Yet G-d gave man the ability to appreciate some material parts of creation. This in turn enables us to make an educated guess about the Divine light that is higher than nature. For it was the Divine intent that the light be concealed within those entities that are “nearer” to physical man in order to let us have an inkling [of that which is beyond us].

This then is the true meaning of nature (in Hebrew tevah): the Divine light is girded by habitual recurrence just as the water of the sea surrounds [and conceals] that which is found in its depths. This is also the meaning of the verse:2 “In the beginning Elokim (G-d) created heaven and earth.” Both heaven and earth were created through the Divine name Elokim,3 which is numerically equivalent to hatevah,4 or nature.

The true source of all worlds, angels and souls is the Divine name Havayah , which means Creator.5 Its creative force, however, is manifest through [and concealed by] the name Elokim.6 Elokim is indicative of [the Divine force that creates] nature, while Havayah transcends nature.

G-d [not only creates, but] manages the worlds in a manner that transcends nature, though His management is concealed in “natural” garments. This is especially so regarding His conduct with the Jewish people. In this regard, His conduct is totally beyond the realm of nature, in line with the well-known saying [that the Jewish people are likened to]:7 “One sheep among 70 wolves, and still it is protected [from evil].” We are all aware of the great enmity of the nations towards us throughout our bitter exile. All the nations have proclaimed various forms of death sentences upon the Jewish people, and yet we exist and continue to thrive, and we shall continue to exist eternally, for we guard and observe the eternal Torah and mitzvos, and believe in the G-d of our fathers.

This is the meaning of the verse: “May the L-rd [through the Divine name Havayah] answer you on the day of distress; may the Name of the G-d of Yaakov fortify you.” Every Jewish man, woman and child must know that in times of travail, G-d conducts Himself towards us in a manner that totally transcends nature. It is only necessary that the Divine Name itself should strengthen the hearts of us all, instilling complete trust and faith in the coming Redemption. As the Rebbe of blessed memory once told an individual: “Be strong [and proud] in the Name of the G-d of Yaakov, and then ‘the L-rd will answer you on the day of distress’ with kindness and mercy.”

In summary: The previously noted difference between nature and the supernatural is not well-grounded, since nature itself is also supernatural. It is only that man gets used to the continual recurrence of certain supernatural phenomena, and therefore calls them “nature.” An example is the rising and setting of the sun, every day occurring in the same way. G-d, blessed be He, who transcends nature, created and conducts the world in a natural fashion. G-d’s conduct towards the Jews is often overtly supernatural, strengthening our faith in the Divine Name.