In the previous chapters, it was explained that G‑d’s name Elokim is identified with the multiplicity that exists in our world and in the limited realms of spiritual existence above it. In contrast, His name Havayah is identified with oneness. Moreover, it was explained that there are also different levels within G‑d’s name Havayah itself. Nevertheless, the uniqueness of G‑d’s name Havayah is that the different levels exist in a state of oneness and unity.
וְזֶהוּ הַהֶפְרֵשׁ בֵּין שֵׁם הוי' לְשֵׁם אֱלֹקִים,
This, then, is the difference between the name Havayah and the name Elokim.
Both are expressions of G‑dliness, though in differing ways. Havayah endows existence with unity, while Elokim enables diversity.
דְּבֶאֱמֶת הוי' וֵאלֹקִים כֹּלָּא חַד
In truth, Havayah and Elokim are entirely one.
דְּשֵׁם אֱלֹקִים הוּא אֵין סוֹף מַמָּשׁ כְּמוֹ שֵׁם הוי'
Like the name Havayah, the name Elokim expresses G‑d’s infinity.
וּמִמֵּילָא אֵין הַשֵּׁם אֱלֹקִים מַסְתִּיר כְּלָל עַל שֵׁם הוי'
Thus, the name Elokim in no way conceals the name Havayah.
עַד שֶׁגַּם הַנִּבְרָאִים שֶׁמִּתְהַוִּים עַל יְדֵי שֵׁם אֱלֹקִים
Accordingly, even the creations brought into being through the name Elokim
הֵם בִּבְחִינַת תַּכְלִית הָאַחְדּוּת כוּ'.
are characterized by absolute oneness. They are one with G‑d and, in an ultimate sense — as can be perceived through meditation — they are one with each other.
The unity that pervades existence despite the existence of multi-faceted diversity is reflected in the particles that lie at the very basis of our existence, atoms. Atoms are made up of many distinct elements. Although atoms are made up of many particles — indeed, science is continually discovering more and more subatomic particles — nevertheless, all these elements are united as a single entity.1
A similar pattern is seen in all existence, for example, the human body, the ecological system within the world, and the harmonious movement of the planets and stars. In all these and other examples, we see many diverse elements coming together and forming a unified whole.
אֶלָּא דְּשֵׁם אֱלֹקִים מְגַלֶּה בְּחִינַת הַהִתְחַלְּקוּת שֶׁבָּהֶם,
However, the name Elokim reveals the distinctions that exist within the created beings,
וְהַיְנוּ לִהְיוֹת נִבְרָאִים בִּבְחִינַת רִבּוּי פְּרָטִים מְחֻלָּקִים כוּ'.
bringing about a manifold number of created beings with many separate and diverse characteristics.
The fact that these created beings have individual features and characteristics is not a contradiction to G‑d’s oneness.2 On the contrary, because Havayah and Elokim are one, the unity engendered by G‑d’s name Havayah is manifest even in the world characterized by the diversity brought about by His name Elokim.
דְּבֶאֱמֶת זֶהוּ הִתְגַּלּוּת בְּחִינַת רִבּוּי הַפְּרָטִים שֶׁבְּעַצְמוּת.
In truth, the ultimate source for this multiplicity is not the limitations that have their source in G‑d’s name Elokim, but rather the potential for endless differentiation and particulars that exists within G‑d’s Essence. His name Elokim is the medium through which this differentiation is actually revealed. However, the potential for this differentiation exists within His Essence.
דְּלִכְאוֹרָה אֵינוֹ מוּבָן מַה שֶּׁבַּנִּבְרָאִים יֵשׁ רִבּוּי עַד אֵין קֵץ וְשִׁעוּר,
To explain the above statement: Seemingly, the existence of endless and limitless multiplicity among the created beings defies comprehension.
דְּמֵאַחַר שֶׁהֵם בַּעֲלֵי גְבוּל
The fact that they are intrinsically finite
הֲרֵי הָיָה צָרִיךְ לִהְיוֹת קֵץ וּגְבוּל לִמְצִיאוּתָם,
necessitates that there be an end and a limit to their number.
When an entity is limited, having a defined form, it can be counted. Accordingly, there can only be a specific number of such entities. That number may indeed be great, but it can be calculated and measured.
וְאֵיך הֵם נִמְצָאִים בְּרִבּוּי הִתְחַלְּקוּת עַד אֵין קֵץ וְשִׁעוּר כְּלָל.
How then can there be an infinite variety of distinct beings with no end or measure at all?3
אַךְ הָעִנְיָן דְּאֵין סוֹף
In resolution, it can be explained that G‑d, in His infinity is absolutely perfect.
מִצַּד הַשְּׁלֵמוּת שֶׁבּוֹ
As a result of that perfection,
הֲרֵי נוֹשֵׂא בְּעַצְמוֹ רִבּוּי עַד אֵין קֵץ וְעַד אֵין שִׁעוּר בִּבְחִינַת אֵין סוֹף.
He contains within Himself the potential4 of creating multiplicity without end or measure in a truly infinite manner. Thus, the multiplicity we find in this world is a reflection of G‑d’s infinity.5
אַךְ הַכֹּל בּוֹ בִּבְחִינַת הָאַחְדּוּת בִּבְחִינַת יָחִיד מַמָּשׁ
However, the potential for all this endless multiplicity exists within Him in unity, in a state of absolute oneness. None of the particular potentials appears as a separate entity.
דְּאֵינוֹ שַׁיָּךְ לוֹמַר שָׁם פְּרָטִים חַס וְשָׁלוֹם וְהִתְאַחְדּוּת הַפְּרָטִים
For within G‑d Himself, it is inappropriate to speak of the existence of any particular entities, qualities, or dimensions, Heaven forbid, even as they are united with each other.
To speak of multiplicity — and even that diverse elements exist in a state of unity — within G‑d’s Being would be a denial of G‑d’s fundamental oneness.6
כִּי אִם הוּא בִּבְחִינַת יָחִיד מַמָּשׁ כוּ'.
Instead, He exists as absolute singularity, a state of being that transcends all existence as we know it, transcending all the definitions of being of which we can conceive.
His singularity is all-inclusive, encompassing the potential for all forms of existence that will emanate from His light.
וְזֶה אִי אֶפְשָׁר לוֹמַר דִּבְחִינַת יָחִיד שֶׁבּוֹ שׁוֹלֵל הָרִבּוּי
It cannot be said that this singularity negates the capacity for multiplicity,
דְּמִצַּד הַשְּׁלֵמוּת בְּהֶכְרַח לוֹמַר שֶׁנּוֹשֵׂא הָרִבּוּי גַּם כֵּן
for, logically,His perfection must also allow for the possibility of multiplicity.
וְהַכֹּל בִּבְחִינַת יָחִיד מַמָּשׁ.
Simultaneously, however, everything exists within Him in absolute singularity.
(וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר
(As is explained elsewhere,
דְּזֶהוּ עִנְיַן הַשְּׁלֵמוּת דַּוְקָא
this, specifically, is the concept of perfection —
מַה שֶּׁנּוֹשֵׂא הַהֲפָכִים
that it entails the coexistence of opposites,
וְלֹא בִּבְחִינַת קַו א')
rather than a one-dimensional state of being.)
Created existence is, by nature, defined. Every entity exists only in the manner in which it was brought into being and cannot extend beyond that fundamental definition to coexist with something of an opposite tendency. G‑d, however, is utterly undefined and can bring together opposites.
אָמְנָם אֵינָם בּוֹ בִּבְחִינַת הֲפָכִים חַס וְשָׁלוֹם
Within Him, however, multiplicity and oneness, do not exist in a state of conflict,4 Heaven forbid;
כִּי אִם שְׁנֵיהֶם כְּא' מַמָּשׁ
rather, both these seeming opposites exist as one, simultaneously.
(וְדָבָר זֶה לֹא נִתַּן בְּהַשֵּׂכֶל לְהַשִּׂיגוֹ אֵיךְ וּמָה הוּא.
(Mortal intellect cannot understand the nature and the explanation of seamless unity between two apparent opposites.
Elsewhere,7 the Rebbe Rashab develops this concept further, explaining that in addition to implying the potential for endless expansion, the term Ein Sof, the Infinite,implies a total and utter lack of definition, “not being [defined] in terms of limitation, nor in terms of infinity; there is nothing that He is, and there is nothing that He is not, and, consequently, He contains [the potential for] everything.”
We, as created beings, can never fully understand this perfect oneness because it reflects a state of being utterly above the frame of reference in which we exist.
In another source,8 the Rebbe Rashab states that G‑d’s infinite light is “utterly simple, beyond the realm of distinctions. For whatever exists in the realm of distinctions is defined and particular and therefore cannot include everything. [That potential exists only within G‑d’s] Essence which is absolutely simple, transcending everything, and therefore possessing the potential to include everything in its [absolute] singularity.”
וְעַל כְּגוֹן זֶה אָמְרוּ אִלּוּ יְדַעְתִּיו הֱיִיתִיו כוּ'
This is a situation in which the saying,9 “If I understood Him, I would be Him,” applies.
רַק שֶׁהַשֵּׂכֶל מְחַיֵּב שֶׁעִנְיַן הַשְּׁלֵמוּת בְּהֶכְרַח הוּא בְּאֹפֶן שֶׁנִּתְבָּאֵר)
Although this concept transcends our comprehension, reason dictates that G‑d’s perfection must entail the aforementioned paradox.)
We understand that He exists as simple transcendent oneness, for if He was a defined, limited entity, He would not be G‑d. On the other hand, if His simplicity did not allow for multiplicity, He would be defined as simple transcendence and be circumscribed by that definition, thus, limiting Him.
וְאִם כֵּן יֵשׁ כַּאן ב' דְבָרִים
Accordingly, there are two potentials within G‑d’s Essence.
שֶׁנּוֹשֵׂא הָרִבּוּי
He possesses the potential for multiplicity,
וְכֻלָּם בִּבְחִינַת הָאַחְדּוּת דְּיָחִיד מַמָּשׁ.
yet the potential for all these manifold expressions of being exists in the state of unity that characterizes His absolute singularity.
וְהַהִתְגַּלּוּת יֵשׁ לוֹמַר שֶׁהוּא עַל יְדֵי שֵׁם הוי' וְשֵׁם אֱלֹקִים,
We may say, then, that the revelation of this uniquely paradoxical state of being within creation comes about through the function of both G‑d’s name Havayah and His name Elokim.
דְּהַשֵּׁם אֱלֹקִים מְגַלֶּה אֶת הָרִבּוּי
The name Elokim reveals multiplicity —
וְהוּא שֶׁיִּהְיוּ רִבּוּי נִבְרָאִים עַד אֵין קֵץ וְשִׁעוּר כוּ'.
i.e., that there be a multiplicity of created beings with no end and measure.1
וְשֵׁם הוי' מְגַלֶּה בְּחִינַת הָאַחְדּוּת
And the name Havayah reveals oneness,
שֶׁכָּל הַמַּדְרֵגוֹת פְּרָטִיּוֹת
that all the particular levels of existence,
הֵן בַּנֶּאֱצָלִים וְהֵן בַּנִּבְרָאִים
both the realms that emanated from His light and the created beings that were brought into existence,
The two terms used by the Rebbe Rashab refer to two levels of existence: one in which G‑dly attributes exist, but do not feel separate from Him — they are referred to as emanations (the realm of Atzilus)— and a second referred to as creations, entities who feel separate and have a sense of self-identity (Beriah and the realms below it).
מִתְאַחֲדִים וּמִתְכַּלְלִים בִּבְחִינַת הַיִּחוּד דְּיָחִיד
become unified and included in the oneness of G‑d’s absolute singularity.
שֶׁהָרִבּוּי פְּרָטִים הֵן אֶחָד מַמָּשׁ,
All the manifold particulars exist in a state of absolute oneness.
וְהַיְנוּ
Thus, G‑d’s name Elokim reveals His potential to bring about multiplicity and
שֶׁמְּגַלֶּה בְּחִינַת הַיִּחוּד שֶׁבְּעַצְמוּת כוּ'.
His name Havayah reveals the singularity within His Essence, enabling it to permeate all existence.
וְעַל פִּי זֶה יוּבַן מַה שֶּׁכָּתוּב שְׁמַע יִשְׂרָאֵל כוּ' הוי' אֶחָד,
Based on the above, it is possible to better understand the meaning of the verse,10 “Hear, O Israel..., Havayah is echad, ‘One’.”
דְּלִכְאוֹרָה הֲוָה לֵהּ לְמֵימַר הוי' יָחִיד
It would seem to have been more appropriate to say Havayah yachid, using the term that refers to this absolute singularity and thus
שֶׁמּוֹרֶה עַל אַחְדּוּת יוֹתֵר מֵאֶחָד כוּ'
implies a greater degree of unity than the word echad.
כַּיָּדוּעַ וּמְבֹאָר בְּמָקוֹם אַחֵר הַהֶפְרֵשׁ בֵּינֵיהֶם.
The difference between these terms is well known and is discussed elsewhere.11
Echad, “one,” could be seen as the first number in a sequence. Thus, it reflects a oneness that leaves room for the conception of other entities. Yachid implies singular uniqueness, that there is nothing else similar to the entity described.
This is an apt description of G‑d, for He alone is True Existence, the only entity Who “is” in an absolute sense. To quote Rav Yosef Albo (Sefer HaIkarim, Maamar Sheni, ch. 1.), “His existence must be, i.e., His existence is from Himself and is not the result of any other cause which preceded it.” This cannot be said about any other entity that exists, not in this world, and not in any of the spiritual realms.
אַךְ הָעִנְיָן הוּא דְּבֶאֱמֶת אֶחָד זֶה הוּא בְּחִינַת יָחִיד
However, in truth, the term echad, as used in this context, reflects the state of yachid.
שֶׁעַל זֶה נֶאֱמַר יֵשׁ אֶחָד וְאֵין שֵׁנִי … לוֹ
Concerning this, the verse states,12 “There is a One (אֶחָד), and with Him, there is no other.”
The Rebbe Rashab is expanding on the Midrash’s understanding of this verse.13 The Midrash could be interpreted as teaching merely that G‑d has no partner in creation. The Rebbe Rashab is explaining that the intent is to understand the verse in its most literal sense — there is nothing else but Him.
שֶׁאֵינוֹ אֶחָד הַמָּנוּי
The intent is that when G‑d is described as echad, “one,” the intent is not “one” in the sense of a numeric progression,
וְלֹא הִתְאַחְדּוּת הַפְּרָטִים כוּ'.
nor does it reflect the unification of diverse particular elements into a whole consisting of many particulars. This cannot be said.
כִּי לִהְיוֹת שֶׁהַפְּרָטִים הֵם הָרִבּוּי שֶׁבְּעַצְמוּת
Since the particulars result from the potential for multiplicity that exists within G‑d’s Essence, their individual identities cannot be perceived.
וְהַשֵּׁם הוי' הוּא הִתְגַּלּוּת בְּחִינַת הַיִּחוּד שֶׁבְּעַצְמוּת
The name Havayah reveals the oneness, the singular uniqueness, within G‑d’s Essence.
אִם כֵּן הוּא בִּבְחִינַת יָחִיד מַמָּשׁ.
As such, the term echad, as used here, reflects the singular uniqueness of yachid.
אֶלָּא שֶׁנֶּאֱמַר הוי' אֶחָד
The verse nevertheless says “Havayah echad” —
לִהְיוֹת דְּהַיִּחוּד דְּשֵׁם הוי'
precisely because the unity of the name Havayah
הוּא כַּאֲשֶׁר נִתְגַּלּוּ הַפְּרָטֵי מַדְרֵגוֹת בַּנֶּאֱצָלִים וּבַנִּבְרָאִים
is manifest when the particular levels of the “emanated” and “created” beings are revealed,14
הַשֵּׁם דַּהוי' מְיַחֲדָם כַּנִּזְכָּר לְעֵיל.
and then united by the name Havayah, as stated above.
In the Shema, before saying, Havayah echad, “Havayah is one,” we say Havayah Elokeinu, “Havayah is our Elokim.” The sequence indicates that the oneness revealed by G‑d’s name Havayah comes after the multiplicity brought about by His name Elokim. Even as these particular elements of existence come into being — not as a potential within G‑d’s Essence, but as distinctive entities, G‑d’s name Havayah establishes oneness among them.
וְלָכֵן נֶאֱמַר הוי' אֶחָד
This, then, is why the phrase “Havayah echad” is used.
דְּאִם הָיָה נֶאֱמָר יָחִיד
Had the term yachid been used,
לֹא הָיִינוּ יוֹדְעִים שֶׁקָּאֵי עַל הִתְגַּלּוּת הַפְּרָטִים
it would not have been known that it encompasses the revelation of particular entities.
כִּי אִם עַל בְּחִינַת הָעַצְמוּת כְּמוֹ שֶׁהוּא בְּעַצְמוּתוֹ כוּ'.
Instead, one might think that it refers to G‑d’s Essence, as it exists in and of itself.
לָזֹאת נֶאֱמַר הוי' אֶחָד
The Torah therefore states, “Havayah echad,” to show
דְּגַם לְאַחַר שֶׁנִּתְגַּלּוּ בְּחִינוֹת פְּרָטֵי הַנֶּאֱצָלִים וְהַנִּבְרָאִים
that even after the particular “emanated” and “created” beings14 have been revealed,
בְּרִבּוּי פְּרָטֵי מַדְרֵגוֹת
resulting in a multitude of specific forms of existence,
הֲרֵי הֵם מִתְאַחֲדִים וּמִתְכַּלְלִים כֻּלָּם בְּהַשֵּׁם דַּהוי'
they are nevertheless all unified and endowed with oneness by G‑d’s name Havayah,
לִהְיוֹת בִּבְחִינַת יָחִיד מַמָּשׁ כוּ'.
to the extent that they are characterized by the state of absolute singularity referred to as yachid.
G‑d in His Essence is described as yachid, singularly unique. However, a superficial conception of that description would imply that He exists unto Himself, and that all other existence is, as it were, separate from Him. G‑d’s name Havayah resolves that misconception, showing that even after the particular elements of existence were brought into being, they are not separate from Him, nor even unified with Him as significant entities, but rather subsumed in His singularity, to the extent where their existence is not felt at all. All that is felt is Him. The fact that the created beings feel their own identity is a misconception that comes as a result of the influence of G‑d’s name Elokim.
קִצּוּר.
Summary:
אֵין סוֹף נוֹשֵׂא הָרִבּוּי
G‑d’s infinity contains within itself the potential for multiplicity.
וְהוּא בּוֹ בִּבְחִינַת יָחִיד.
Nevertheless, this potential for multiplicity does not bring about separation because it exists within G‑d in a state of absolute singularity.
שֵׁם אֱלֹקִים מְגַלֶּה בַּנִּבְרָאִים הָרִבּוּי
The name Elokim reveals the multiplicity within the creations,
שֵׁם הוי' – הָאַחְדּוּת דְּיָחִיד.
while the name Havayah is identified with the oneness that characterizes the singularity referred to as yachid.
הוי' אֶחָד אַחְדּוּת הַנִּבְרָאִים בִּבְחִינַת יָחִיד.
The phrase “Havayah echad” reflects the unity of all created beings, how in essence, they are permeated by the singularity of yachid.
