The previous chapter explained that existence is characterized by both diversity and unity. The diversity has its source in G‑d’s name Elokim, which is the root of the letters of Divine speech that bring about differentiation within the created beings. By contrast, G‑d’s name Havayah reflects transcendent oneness, a level of existence where distinction or differentiation is not apparent.
אָמְנָם עֲדַיִן אֵין זֶה מוּבָן
However, the concept that there is no differentiation in G‑d’s name Havayah has yet to be fully explained.
דַּהֲלֹא יָדוּעַ דִּמְקוֹר כָּל הַהִתְהַוּוּת הוּא מִשֵּׁם הוי'.
Firstly, it is well known that the ultimate source of all existence is G‑d’s name Havayah.
וְעִם הֱיוֹת דְּהַהִתְהַוּוּת בְּפֹעַל הוּא עַל יְדֵי שֵׁם אֱלֹקִים
Although existence is actually brought into being through G‑d’s name Elokim,
מִכָּל מָקוֹם אֲמִתִּית הַהִתְהַוּוּת הוּא מִשֵּׁם הוי' דַּוְקָא,
nevertheless,it is G‑d’s name Havayah that is the ultimate and true source that brings existence into being.1
דַּהוי' הוּא לְשׁוֹן מְהַוֶּה.
Indeed, the very name Havayah2 (י-ה-ו-ה)shares the root letters of the word מְהַוֶּה, mehaveh, meaning “bring into being.”
וּמַה שֶּׁנִּתְהַוָּה עַל יְדֵי שֵׁם אֱלֹקִים
When it is said that existence is brought into being through G‑d’s name Elokim,
זֶהוּ דַוְקָא מֵאוֹר הוי' שֶׁנִּמְשָׁךְ עַל יְדֵי שֵׁם אֱלֹקִים
the intent is that existence stems from the light of Havayah as it is drawn down through G‑d’s name Elokim,
Although G‑d’s name Havayah is the active force bringing existence into being, it’s energy is channeled through His name Elokim. The synergistic interrelation between these two names of G‑d comes about
דַּהוי' וֵאלֹקִים כֹּלָּא חַד כוּ'.
because “Havayah and Elokim are One.”3
Although these are two names of G‑d, they are not — Heaven forbid — separate entities. The two names reflect different attributes within G‑d that are both expressions of His infinity and function in absolute harmony.
וְאִם כֵּן
This being the case — having established that G‑d’s name Havayah is the ultimate source for existence —
לִכְאוֹרָה בְּהֶכְרַח לוֹמַר
it appears necessary to say,
שֶׁכָּל הַפְּרָטִים שֶׁנִּתְהַוּוּ
that all the individual entities that have come into being
יֶשְׁנָם גַּם כֵּן בְּשֵׁם הוי',
also exist in potentia within G‑d’s name Havayah.
דְּאִם לֹא כֵן מֵאַיִן נִתְהַוּוּ
Were this not the case, from where did they come into being,
מֵאַחַר דְּהַשֵּׁם הוי' הוּא מְקוֹרָם הָאֲמִתִּי כוּ'.
since G‑d’s name Havayah is the true source of their existence?
The fact that we see variation in our world — i.e., there are manifold types of created beings — indicates that there is also some degree of distinction within G‑d’s name Havayah, for it is the source of their existence. It would not be possible for G‑d’s name Elokim to bring about distinction and differentiation within the created beings were there not to exist at least the potential for such distinction within His name Havayah.
True, Chassidus4often cites the analogy given by Rav Moshe Cordevero:5 When water is poured into colored glasses, it appears to have the color of the glass even though it is itself colorless. Similarly, G‑d’s light is utterly simple and the distinctions into Sefiros with different attributes comes as a result of the keilim. Nevertheless, while it is true that the distinction is brought about by the keilim, were there not to exist a possibility for distinction within the light itself, the light could not be enclothed within the keilim.6
Following that motif, although the ultimate source for the distinction between the created beings in this world stems from the letters of G‑d’s speech that derive from His name Elokim, were there not to be a source for distinction within His name Havayah, it would not be possible for the creative energy from that name to enclothe itself within those letters.
וְגַם הֲלֹא כְתִיב יְהַלְלוּ אֶת שֵׁם הוי' כִּי הוּא צִוָּה וְנִבְרָאוּ,
Moreover, it is written,7 “Let them praise G‑d’s name, for He commanded and they were created,” employing the name Havayah, indicating that
הֲרֵי נִבְרָא גַם מִשֵּׁם הוי' עַצְמוֹ.
creation originates in G‑d’s name Havayah itself. Venivra’u, “they were created” (a plural form), reflects plurality within existence. The verse is indicating that the source for that plurality is G‑d’s name Havayah.
אֶלָּא שֶׁזֶּהוּ בִּבְחִינַת וְנִבְרָאוּ מֵאֵלָיו וּמִמֵּילָא,
However, creation as brought into being by G‑d’s name Havayah differs radically from creation as we know it. G‑d’s name Havayah brings existence into being as a matter of course, as it were. It is as if existence came into being spontaneously, as a natural expression of G‑d’s creative power.8
וְהַיְנוּ הִתְהַוּוּת בְּחִינַת עָלְמִין סְתִימִין דְּלָא אִתְגַּלְיָן
Creation of this nature brings into being “hidden worlds that are not revealed,”9 i.e., lofty spiritual realms that cannot be perceived by man; indeed, they are inherently unknowable, above definition.
שֶׁעַל זֶה נֶאֱמַר וְנִבְרָאוּ כוּ',
For this reason, the verb in the above verse employs the passive form, “they were created,” indicating that their creation did not involve active effort, as it were, on G‑d’s part. Instead, they came into being as a matter of course.
וּמַה שֶׁכָּתוּב בְּרֵאשִׁית בָּרָא אֱלֹקִים
By contrast, the verse that states,10 “In the beginning Elokim created,” employs an active form.
בִּבְחִינַת הִתְהַוּוּת כֹּחַ הַפּוֹעֵל בַּנִּפְעָל עַל יְדֵי שֵׁם אֱלֹקִים,
This mode of creation is brought about by G‑d’s name Elokim. In this motif, that name serves as the active force bringing about existence and its power is evident in the created beings it brought about,
הַיְנוּ נִבְרָאִים דְּעָלְמִין דְּאִתְגַּלְיָן כוּ',
resulting in the existence of the created beings of “the revealed worlds,”
כַּיָּדוּעַ וּמְבֹאָר בְּכַמָּה מְקוֹמוֹת.
as is well known and explained in several sources.8
וַהֲרֵי בַּנִּבְרָאִים דְּעָלְמָא דְאִתְכַּסְיָא
Now, among the creations of the “hidden worlds”
הֲרֵי יֵשׁ בָּהֶם כַּמָּה פְּרָטִים בִּבְחִינַת רִבּוּי הִתְחַלְּקוּת נִבְרָאִים
there is particularization, leading to manifold differentiation among the created beings,
וְכַמַּאֲמָר כָּל מַה שֶּׁיֵּשׁ בַּיַּבָּשָׁה יֵשׁ בַּיָּם כוּ',
as reflected by our Sages’ saying,11 “Whatever exists on the dry land exists in the sea.”
As explained in Chassidus,12 the sea serves as an analogy to the hidden worlds. In the sea, there are a multitude of beings — fish, plants, and the like. Nevertheless, when looking at the sea, all one sees is water; the identity of the individual created beings is not apparent. By contrast, the existence of the created beings that live on dry land is clearly visible.
Similarly, the individual nature of the beings in the lofty, spiritual realms of existence, likened to the sea are suffused and permeated by G‑d’s light to the extent that their own existence is not felt; they are like “fish in the sea.”13
By contrast, in “the revealed worlds,” those likened by the analogy of dry land, G‑dly light is not felt as powerfully. Consequently, the created beings are conscious of their own identity, like the created beings on dry land whose existence is apparent.
הֲרֵי יֵשׁ שָׁם גַּם כֵּן רִבּוּי פְּרָטִים
Thus, there is manifold particularization even in the lofty realms
וְהִתְהַוּוּתָם הוּא מִשֵּׁם הוי' כוּ'.
that are brought into being by G‑d’s name Havayah.
Moreover, the source for this particularization exists in that name itself, for
וּבֶאֱמֶת הֲלֹא בְּשֵׁם הוי' יֵשׁ בּוֹ ד' אוֹתִיּוֹת,
in truth, there are four letters in G‑d’s name Havayah.
וְיָדוּעַ אֲשֶׁר הַד' אוֹתִיּוֹת הֵמָּה מַדְרֵגוֹת פְּרָטִיּוֹת מְחֻלָּקוֹת זֶה מִזֶּה.
As is well known, these four letters represent distinct levels, one separate from another.
וּבְדֶרֶךְ כְּלָל הַד' אוֹתִיּוֹת הוי' כּוֹלְלִים הַד' עוֹלָמוֹת אֲצִילוּת בְּרִיאָה יְצִירָה עֲשִׂיָּה,
In general terms,14 the four letters of Havayah include the four worlds of Atzilus, Beriah, Yetzirah and Asiyah:
יוּ"ד בַּאֲצִילוּת ה' בִּבְרִיאָה ו' בִּיצִירָה ה' אַחֲרוֹנָה בַּעֲשִׂיָּה.
The yud is the source for — and therefore defines the spiritual character of — Atzilus. The hei is the source for — and therefore defines the spiritual character of — Beriah. The vav is the source for — and therefore defines the spiritual character of — Yetzirah. And the final hei is the source for — and therefore defines the spiritual character of — Asiyah.15
As the Rebbe Rashab proceeds to explain, the four letters of G‑d’s name Havayah represent four phases in the transmission of Divine light and vitality. In a general sense, these four phases are reflected in the four realms of existence mentioned directly beforehand.
וְדֶרֶךְ פְּרָט יֵשׁ שֵׁם הוי' בְּכָל עוֹלָם מֵהַד' עוֹלָמוֹת אֲצִילוּת בְּרִיאָה יְצִירָה עֲשִׂיָּה
In a more specific sense, G‑d’s name Havayah is present in each of the four Worlds of Atzilus, Beriah, Yetzirah and Asiyah.
בְּהָעֶשֶׂר סְפִירוֹת שֶׁבָּעוֹלָם הַהוּא,
Each of those worlds are comprised of the ten Sefiros (Divine emanations):
יוּ"ד בְּחָכְמָה ה' בְּבִינָה ו' בְּזָ"א ה' בְּמַלְכוּת.
The yud is the source for — and therefore defines the spiritual character of — Chochmah (“wisdom”). The hei is the source for — and therefore defines the spiritual character of — Binah (“understanding”).16 The Vav is the source for — and therefore defines the spiritual character of — Ze’er Anpin17 (the six emotive attributes).And the final hei is the source for — and therefore defines the spiritual character of — Malchus (“sovereignty”).
וְהוּא סֵדֶר הֲבָאַת וְהַמְשָׁכַת הָאוֹר שֶׁנִּמְשָׁךְ בְּכָל עוֹלָם וְעוֹלָם עַל יְדֵי ד' אוֹתִיּוֹת אֵלּוּ
This four-phased pattern reflects the order of the descent and flow of the spiritual light as it is drawn down into every world via these four letters.
The four letters of G‑d’s name Havayah represent four stages in the transmission of Divine light and vitality within each world, as it descends through the different rungs of the Spiritual Cosmos:
שֶׁהֵם צִמְצוּם
a) tzimtzum (“contraction”), as represented by the letter yud,18
The manner in which the Divine energy and life-force is manifest in a higher realm is of an entirely different nature than the manner in which it is manifest in a lower realm. Were it to be expressed as it exists in the higher realm, there would be no way it could be grasped within the lower realm. It would be too lofty and would nullify the existence of the lower realm. Therefore, the first stage in the transition that this light undergoes so that it can be transmitted to the lower realm involves contraction, limiting itself so that it can be received and internalized in that lower realm. This is represented by the letter yud, a small letter whose contracted form reflects the initial transmission of Divine energy to a lower realm of existence. The diminutive size of this letter indicates that in this initial state, the Divine life energy is still “hidden,” i.e., beyond the ability of the beings of the lower realm to comprehend.
To refer to an analogy frequently used in Chassidus:19 When a teacher seeks to communicate to a student whose understanding is on a much lower level than his own, the teacher must contract his understanding into one fundamental point. On one hand, this core point represents the fundamental message the teacher wants to communicate. However, it also shares a commonality with what the student can grasp.20
וְהִתְפַּשְּׁטוּת
b) hispashtus (“expansion”), as represented by the first letter hei,
Although the initial stage of transition to a lower realm is contraction, contraction alone will not bring about a different phase of existence. The Divine light and life energy must express itself within the context of the lower realm. The manner in which it takes form with length, breadth, and width is alluded to by the form of letter hei.
To refer back to the analogy: Having established the foundation of the idea that he will communicate, the teacher then builds the form and the shape of the message he will communicate, finding the terms, examples, and expressions of the idea that the student will be able to comprehend.
Nevertheless, this expansion of the concept within the teacher’s mind is still above what the student can understand. It is what the teacher thinks the student will comprehend, not what the student himself grasps. For that to happen, a further process of transition is necessary, as will be explained below.
To return to the parallel in the spiritual realms: The yud and hei are identified with Chochmah and Binah, i.e., intellectual faculties. Intellect is abstract and somewhat withdrawn from ordinary experience; it is theoretical not actual. Similarly, the Divine life-force as it exists in these two stages is still somewhat above expression within the lower realm. The transition to that realm is accomplished by
הַמְשָׁכָה
c) hamshachah (“drawing down”), as represented by the letter vav, a long letter.
The shape of the vav indicates how the Divine life-force and energy is drawn down to a lower frame of reference. More particularly, the shape of the vav begins with the letter yud, implying contraction, as above. To refer back to the previous analogy, the teacher digests the explanations he thought would be relevant to the student and speaks to the student, communicating them in a short, code-like lesson.21
This is the fundamental stage through which the Divine life energy makes the transition to the lower realm, extending itself into that framework of being.
וְהִתְפַּשְּׁטוּת,
and d)a second expression of hispashtus (“expansion”), as represented by the second letter hei, which is identified with Malchus, “sovereignty.”
As mentioned above, the length, breadth, and width of the letter hei reflect expansion. On this level, the Divine light and life energy becomes expressed within the lower level as it exists within its own context. To speak again in the terms of the analogy, the teacher develops the idea he communicated to the student, explaining it to him at length on his level, according to his faculties, in terms he understands.
כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר בְּאֹרֶךְ
Elsewhere, it is explained at length22
אֵיךְ שֶׁצָּרִיךְ לִהְיוֹת אֹפֶן הֲבָאַת הָאוֹר עַל יְדֵי ד' מַדְרֵגוֹת אֵלּוּ כוּ'.
how the transfer and descent of Divine light from one level to another must occur through these four stages.
וְזֶהוּ עִנְיַן הָעֶשֶׂר סְפִירוֹת,
These four stages correspond to the ten Sefiros,
חָכְמָה הוּא בְּחִינַת צִמְצוּם וּבִינָה הוּא בְּחִינַת הִתְפַּשְּׁטוּת כוּ'
Chochmah representing “contraction,” Binah — “expansion,” and so on. Daas, “knowledge,” is the intermediary between the intellectual and emotive attributes. There are six emotive attributes and Malchus, “sovereignty,”
כְּמוֹ שֶׁיִּתְבָּאֵר,
as will be discussed further on.23
וּבְאֶמְצָעוּת ד' אוֹתִיּוֹת אֵלּוּ בִּבְחִינַת צִמְצוּם וְהִתְפַּשְּׁטוּת כוּ'
It is by means of these four letters and their functions of “contraction,” “expansion,” and so on,
מִתְהַוֶּה כָּל עוֹלָם וְהַנִּבְרָאִים שֶׁבָּעוֹלָם הַהוּא מֵאַיִן לְיֵשׁ,
that each world and its creations are created and brought into being (yesh) from nonexistence, absolute nothingness (ayin).
שֶׁמִּטַּעַם זֶה נִקְרָא שֵׁם זֶה הוי' לְשׁוֹן מְהַוֶּה
For this reason, this name is called Havayah (י-ה-ו-ה), which shares the root letters of the word מְהַוֶּה — mehaveh (“the One who brings into being”),
שֶׁהוּא מָקוֹר הַמְהַוֶּה מֵאַיִן לְיֵשׁ כוּ'.
for it is the source that brings into being existence from absolute nothingness.
Thus, not only does G‑d’s name Havayah serve as the source for existence as a whole, in every level of the Spiritual Cosmos, Seder HaHishtalshelus, it is the source that brings the created beings of that realm into being.
וְאִם כֵּן הֲרֵי יֵשׁ בְּשֵׁם הוי' גַּם כֵּן חִלּוּקֵי מַדְרֵגוֹת פְּרָטִים.
If so, there exist different specific levels in G‑d’s name Havayah as well. These different levels define the structure of all existence.
וְאִם כֵּן צָרִיךְ לְהָבִין מַהוּ הַהֶפְרֵשׁ בֵּין שֵׁם הוי' לְשֵׁם אֱלֹקִים,
As such, explanation is necessary to clarify the difference between G‑d’s name Havayah and His name Elokim,
דִּבְשֵׁם אֱלֹקִים כְּתִיב לְשׁוֹן רַבִּים
which, as explained above, is written in a plural form,
וְשֵׁם הוי' הוּא אֶחָד,
while the name Havayah is characterized by oneness and therefore, takes a singular form, as in the verse,24 “Havayah is one.”
מֵאַחַר דְּגַם בְּשֵׁם הוי' יֵשׁ מַדְרֵגוֹת חֲלוּקוֹת כוּ' כַּנִּזְכָּר לְעֵיל.
Since there are also different levels within G‑d’s name Havayah, as explained above, why is there a difference between the grammatical forms used for these two names of G‑d?
אַךְ הָעִנְיָן הוּא בִּכְלָל
In resolution, the concept can be explained in general terms:
דְּשֵׁם הוי' יֵשׁ בּוֹ פְּרָטֵי מַדְרֵגוֹת
Although G‑d’s name Havayah does indeed include several distinct, particular levels,
אֶלָּא שֶׁכָּל הַמַּדְרֵגוֹת שֶׁבּוֹ הֵם בִּבְחִינַת הִתְאַחְדּוּת וְהִתְכַּלְלוּת כוּ'.
all the levels within it exist in a state of unity and synthesis.
וְנִתְבָּאֵר לְעֵיל דְּזֶהוּ אֲמִתִּית הַהִתְכַּלְלוּת
It has been previously explained25 that this is the epitome of synthesis —
כַּאֲשֶׁר רִבּוּי פְּרָטִים מִתְאַחֲדִים יַחַד וְהֵם כְּדָבָר אֶחָד מַמָּשׁ כוּ'.
that many different particulars become unified and forged into a single entity.
וְעַל יְדֵי הָאַחְדּוּת דְּשֵׁם הוי'
Moreover, it is through the unity of G‑d’s name Havayah
נַעֲשָׂה בְּחִינַת הָאַחְדּוּת וְהַהִתְכַּלְלוּת בְּהַנִּבְרָאִים שֶׁנִּמְצְאוּ וְנִתְהַוּוּ,
that unity and synthesis is achieved in all the created beings that have come into existence.
דְּעִם הֱיוֹתָן בִּבְחִינַת רִבּוּי הַהִתְחַלְּקוּת
Despite the manifold distinctions among them,
מִכָּל מָקוֹם מִתְאַחֲדִים וּמִתְכַּלְלִים זֶה עִם זֶה כוּ'.
there is, nevertheless, a unity that pervades them all, and enables each one to join in oneness with the other, as will be explained in the following chapters.
קִצּוּר.
Summary:
שֵׁם הוי' הוּא מְקוֹר הַהִתְהַוּוּת וּבִפְרָט דְּעָלְמָא דְאִתְכַּסְיָא.
G‑d’s name Havayah is the source of all being, especially of the “hidden worlds” that emanate from it and reflect its infinity.26
וּבוֹ חִלּוּקֵי מַדְרֵגוֹת.
There are different levels in G‑d’s name Havayah, as reflected in its four letters.
אֶלָּא שֶׁהֵם בְּהִתְכַּלְלוּת וְהִתְאַחְדּוּת.
However, all these levels exist in a state of synthesis and unity.
