On the basis of the above concepts, it is possible to explain the meaning of the verse from Eichah:1 “Remember, O G‑d, what has befallen us.”וְזֶהוּ מַה שֶּׁכָּתוּב זְכוֹר הֲוָיָ' מֶה הָיָ' לָנוּ,
The Tzemach Tzedek explains2 that מה (“what”) refers to G‑d’s name Havayahוּמְבָאֵר הַצֶּמַח צֶדֶק דְּמֶה הוּא שֵׁם הֲוָיָ'
(for the numerical value of the name Havayah, when calculated with a milui using alefs,3 is 45, the same as the numerical equivalent of the word מה).(בְּמִלּוּי אַלְפִי"ן בְּגִימַטְרִיָּא מ"ה)
Thus, the phrase “what has befallen us” can be interpreted as meaning that Havayah has become Elokim.וְלָנוּ הוּא בְּגִימַטְרִיָּא אֱלֹקִים,
It is possible to explain that the implication of the phrase “what has befallen us” in terms of man’s Divine service isוּפֵרוּשׁ מֶה הָיָ' לָנוּ הוּא, שֶׁהֲוָיָ' נַעֲשֶׂה בִּבְחִינַת אֱלֹקִים.
that Havayah refers to the dimension of G‑dliness that transcends nature,וְיֵשׁ לוֹמַר, דְּעִנְיַן מֶה הָיָ' לָנוּ בַּעֲבוֹדַת הָאָדָם הוּא,
whereas Elokim shares the same numerical equivalent of הטבע (“nature”),4דַּהֲוָיָ' הוּא לְמַעְלָה מֵהַטֶּבַע
i.e., Elokim refers to the dimension of G‑dliness that brings the natural order into being and grants it vitality.וֵאלֹקִים בְּגִימַטְרִיָּא הַטֶּבַע,
In a personal sense, this reflects a descent in spiritual awareness. Even when a person enjoys success over and beyond the natural order – stemming from G‑d’s name Havayah – he perceives this success as a natural phenomenon (stemming from Elokim).שֶׁגַּם כְּשֶׁיֶּשְׁנָה לָאָדָם הַצְלָחָה שֶׁלְּמַעְלָה מֵהַטֶּבַע הוּא חוֹשֵׁב שֶׁזֶּה טֶבַע.
The previous section explained that when a person fails to maintain a connection with the level of G‑dliness that transcends nature, it is possible for the natural order to take control of his life to the extent that his G‑dly soul is “in exile,” dominated by his animal soul. This section describes a further descent: In truth, since G‑d’s name Havayah, i.e., G‑dliness that transcends nature, is the source of the very life of every Jew, it can thus bring him success that transcends the natural order. Nevertheless, due to his lack of spiritual awareness, a person may fail to recognize and appreciate the true source of his success.
Moreover, there are times when his supra-natural success may lead him to false pride, causing him to think that “It is my strength and the power of my hand that have brought me this success.”5וִיתֵירָה מִזּוֹ, שֶׁלִּפְעָמִים, הַהַצְלָחָה שֶׁלְּמַעְלָה מֵהַטֶּבַע גּוֹרֶמֶת לוֹ לַחְשֹׁב שֶׁכֹּחוֹ וְעֹצֶם יָדוֹ עָשָׂה לוֹ אֶת הַחַיִל הַזֶּה
He is aware that he is being granted extraordinary, supra-natural success, but rather than seeing it as a gift of Divine Providence, he attributes it to his own prowess.
[To refer to the concepts explained in the previous section: As in the instance of the Golden Calf: The fact that the Golden Calf ascended from the molten gold via the mystical power of G‑d’s name Yeli[וְעַל דֶּרֶךְ שֶׁהָיָ' בָּעֵגֶל, דְּזֶה שֶׁעַל יְדֵי הַשֵּׁם יל"י נַעֲשָׂה עֲלִיַּת הַשּׁוֹר
(a supra-natural force)(עִנְיָן שֶׁלְּמַעְלָה מֵהַטֶּבַע)
As explained above, the mystical name Yeli is associated with the milui of G‑d’s name Havayah when its letters are spelled out with a yud, which reflects the ultimate transcendent expression of that name.
caused the Jews to think that the Calf ascended by virtue of its own powers].הֵבִיא אוֹתָם לַחְשֹׁב שֶׁעָלָה מֵעַצְמוֹ].
The advice how to halt and reverse this downward spiritual spiral is “Remember, O G‑d,”וְהָעֵצָה לָזֶה הוּא זְכוֹר הֲוָיָ',
that one’s Divine service follow the mode of “remembering,” which, as explained above (sec. 6), reflects a transcendence of the limits of time, i.e., a level above the natural order,שֶׁהָעֲבוֹדָה תִּהְיֶ' בְּאֹפֶן דְּזִכָּרוֹן, לְמַעְלָה מֵהַגְבָּלָה
(as explained with regard to the directive to perceive the Torah and its mitzvos as new each day).(בְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים),
By stepping beyond the limits of nature in his Divine service, a Jew evokes a commensurate revelation of G‑dliness. G‑d’s name Havayah, which is identified withשֶׁעַל יְדֵי זֶה מֵאִיר הַגִּלּוּי דַּהֲוָיָ',
His light that is sovev kol almin, which transcends being enclothed within the natural order, becomes overtly manifest.אוֹר הַסּוֹבֵב גַּם שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת.
The above concepts can be connected to the Baal Shem Tov’s interpretation6 of the verse from Eichah cited previously. The Baal Shem Tov explains that the phrase,וְיֵשׁ לְקַשֵּׁר זֶה עִם פֵּרוּשׁ הַבַּעַל שֵׁם טוֹב עַל הַפָּסוּק,
“what has befallen us” refers to the revelation of the level of מה possessed by the soul.דְּמֶה הָיָ' לָּנוּ הוּא גִּלּוּי מַ"ה דְּהַנְּשָׁמָה,
The מה possessed by the soul refers to the essence of the soul that is above being enclothed in the bodyכִּי מַ"ה דְּהַנְּשָׁמָה הוּא עֶצֶם הַנְּשָׁמָה שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת,
and which is connected to G‑d’s name Havayah that is above being enclothed in the world.שֶׁקְּשׁוּרָה עִם הֲוָיָ' שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת בָּעוֹלָם,
It is as a result of the revelation of this level of the soul that one reaches the Divine service of “remembering,”וְעַל יְדֵי זֶה בָּאִים לְהָעֲבוֹדָה דִּזְכוֹר,
i.e., Divine service that transcends the limitations of the natural order.עֲבוֹדָה שֶׁלְּמַעְלָה מֵהַגְבָּלָה.

Summary

The previous section explained that when a person fails to maintain a connection with the level of G‑dliness that transcends nature, it is possible for the natural order to take control of his life to the extent that his G‑dly soul be “in exile,” dominated by his animal soul. This section describes a further descent: In truth, G‑d’s name Havayah, the level of G‑dliness that transcends nature, is the source of the very life of every Jew and can thus bring him supra-natural success. Nevertheless, due to his lack of spiritual awareness, a person may fail to recognize and appreciate the true source of his success.
This concept relates to the Tzemach Tzedek’s interpretation of the verse “Remember, O G‑d, what has befallen us,” for מה (“what”) refers to G‑d’s name Havayah, whereas לנו (“us”) shares the same numerical equivalent as G‑d’s name Elokim. Thus, the phrase “what has befallen us” can be interpreted as meaning that Havayah, the G‑dly light that transcends the natural order, is perceived as Elokim, nature.
The advice how to halt and reverse this downward spiritual spiral is “Remember, O G‑d”; i.e., that one’s Divine service follow the mode of “remembering,” which as explained above reflects transcending the limits of the natural order. Such service evokes a commensurate revelation of G‑dliness: G‑d’s light that transcends the natural order becomes overtly manifest.
The above concepts can be connected to the Baal Shem Tov’s interpretation of the verse from Eichah cited previously. The Baal Shem Tov explains that the מה possessed by the soul refers to the essence of the soul that is above being enclothed in the body. Through the revelation of this level of the soul, it is possible to carry out the Divine service of “remembering,” a level of service that transcends the limitations of the natural order.