Chapter 1
יענך ה׳ ביום צרה ישגבך שם אלקי יעקב
“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.”1
Divine energy creates and vivifies both the lower world with all its creatures and the higher worlds containing souls and angels. It does so in two ways, providing either physical or spiritual life. These two life-forces are known as the natural and the supernatural. The physical element of all corporeal beings both on land and sea, from [the coarsest] rocks to the most refined brain matter, all fall under the heading of “material hosts,” and are within the realm of the natural. This is also true of the clouds and other denizens of the sky, as well as angels 10 categories of which are enumerated by the Rambam.2 The physical aspects of these “heavenly hosts” are also a part of the natural world. But the spiritual aspects of all creatures, from the specific power of vegetative growth found in particular climes to the loftiest spiritual forces found in souls and angels, all come under the heading of the supernatural.
The earth’s ability to produce vegetation depends primarily on location and climate. The Gemara3 comments on the verse:4 “These are the children of Sei’ir, the Chorites who dwell on the land,” and notes: Are we to infer that only the Chorites dwell on land, and the rest of humanity dwell in the heavens?! The Gemara answers that the Chorites were agronomists, intimately acquainted with each plot of land. They knew how to make the best use of it, so that it produce crops in harmony with the specific supernatural growth power found in it.
The natural as well as the supernatural are manifestations of the Divine light that illuminates and permeates all worlds and their creatures. They differ only in that the natural can (to a greater or lesser degree) be comprehended, while the supernatural, the soul and spirit of all worlds and their inhabitants, including souls and angels, is incomprehensible. It is by studying the effects of the soul powers on the particular organs of the body [in which they are vested] that we are able to gain some small measure of understanding as to the nature of these powers.
By way of illustration: We know that the brain contains three distinct areas containing three different types of brain matter. One section is cold and damp, a second is warm and dry, while the third has yet other properties. Each portion is a receptacle for one of the three intellectual qualities: “concept,” “comprehension” and “depth.” These three parts of the intellect are known by the three names chochmah, binah and daas. The term chochmah denotes conceptualization, binah denotes comprehension of a concept, while daas involves concentrating all one’s intellectual energies in plumbing its depths. The greater the concentration, the more and better will the concept be apprehended.
Though the three intellectual components of chochmah, binah and daas are all part of a greater whole, each is an entity unto itself. Verily, we observe that the intellectual capacities of individuals are divided along these lines. There are those who excel in coming up with the germs of new ideas and concepts. These individuals are known as baalei hamtzaah, inventive and novel thinkers. There are others whose intellectual forte lies in their ability to understand and explain matters clearly, but who are incapable of coming up with their own ideas.
Then there are those whose intellectual strength lies in their ability to engross themselves and concentrate deeply on a concept and its meaning. They do so to such a degree that they are able to come up with new ideas based upon the original and its intellectual ramifications. Herein [in the ability to arrive at something new from a preexisting idea] lies the superiority of daas over chochmah and binah. Yet [this knowledge about chochmah, binah and daas notwithstanding], all we are able to glean [about the soul powers by observing their actions within the body] is but an intellectual glimmering.
In summary: Divine light manifests itself in the lower world as well as in the higher worlds in one of two ways: a) That which creates and vivifies the bodies of all creatures; b) that which creates and vivifies the spirits and souls of all creatures. The Divine light that creates and vivifies a) the bodies is termed “natural;” b) that which vivifies the souls we call “supernatural.” What we can glean of the supernatural from the natural is only an estimation.
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 years5 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:6 “In the beginning Elokim (G‑d) created heaven and earth.” Both heaven and earth were created through the Divine name Elokim,7 which is numerically equivalent to hatevah,8 or nature.
The true source of all worlds, angels and souls is the Divine name Havayah , which means Creator.9 Its creative force, however, is manifest through [and concealed by] the name Elokim.10 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]:11 “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.
