Chapter 2

The Hebrew word di’u [“know” the first word of the verse “Know that the L-rd…”] indicates1 that it is necessary to give careful thought to the explanations and concepts we learn. When we reflect deeply on the meaning of the verse “Know that Havayah is Elokim, ” we come to realize that there are four matters we should know. They are: that Havayah is Elokim; that He has made us; v’lo both with an aleph and a vov [as explained earlier]; and that we are “His people, and the sheep of His pasture.” These four matters follow in orderly progression, each one clarifying the one which preceded it.

First and foremost, we must know that Havayah is Elokim. The verse uses the term “know” rather than “believe” because comprehension precedes steadfast belief. Only after the preparatory step of understanding that which can be understood, will the belief be steadfast. This is because belief applies only to those matters that cannot be comprehended. Needless to say, simple Jewish folk, lacking in knowledge, believe in G-d and His Torah with faith. For those with the intellectual ability, however, comprehension is a prerequisite to belief.

Belief does not mean2 that one should believe that G-d created heaven and earth and all the creatures, angels and soul, enlivening and guiding them to His will. Those that think so make a serious mistake. All the above does not come under the heading of belief, but of understanding. For this can be understood by an individual, as the verse states:3 “From my flesh I perceive G-dliness.”

Avos d’Rebbe Nosson4 states that man is the universe in microcosm. It follows that, by examining our own lives and observing how our souls enliven and direct our bodies, we can come to realize how G-d conducts the world. We observe that not only is every part of the body even the nails enlivened by the soul, but that even the most minute pulsation of the tiniest bit of skin derives from the soul’s powers. The same holds true regarding the universe, which is likened to one vast body. Not only does G-d create and enliven the world, but even the most seemingly trivial event comes from Him. [All this, then, falls under the category of knowledge and understanding; belief is not needed.]

Belief comes5 into play with regard to G-d’s absolute unity; that He is all and that all is He.

Body and soul are two distinct entities. It is only due to G-d’s will that the soul animates the body. G-d, however, is united with all creatures both physical and spiritual since He is all.

This is what is meant by “Havayah is HoElokim.” The names Havayah (the Creator) and Elokim (the created) are one and the same. “Havayah is Elokim” means that the Divine name Havayah, which is the name of mercy, enclothes itself in the Divine name Elokim, which refers to strict judgment,6 with the ultimate intent of showing mercy. This fusion of mercy and strict justice can only come about because G-d is able to do all, and can therefore cause two matters antithetical to each other to unite in fulfillment of His will.

“He has made us.” The Midrash7 notes that G-d’s thinking about the Jewish people preceded all other thoughts. This is what is meant by the statement that He created us when we did not yet exist on this world [i.e. the Jewish people were created in thought prior to all else]. This itself makes us great and exalted.

“V’lo ” (with an aleph) We have not made our own souls. Rather, “we are His” people (with a vov) and must devote ourselves to fulfilling His will. The fact that we are capable of grasping G-dliness and feeling within ourselves that G-d is G-d that He is all and that all is He is due to the fact that we are “His people, and the sheep of His pasture.”

In summary: Di’u means to meditate on what we have learned. In the verse, it refers to the following four matters: a) that Havayah is Elokim; b) that He made us; c) v’lo (with an aleph and vov); and d) We are His people, and the sheep of His pasture. Comprehension comes before belief. That G-d created all worlds and their inhabitants, giving them life and directing them according to His will, is something that man can understand from his own physical being. We must believe, on the other hand, that He is all and that all is He.