בס”ד
Chassidic Discourse
The Unity of the Divine Names: A Chassidic Insight from the Rebbe Rashab
This blog is based on a chassidic discourse delivered by the Rebbe Rashab, the fifth Rebbe of Chabad, Rabbi Shalom DovBer Schneerson, of blessed memory, in 1897. In this discourse, the Rebbe delves deeply into the meaning of the verse “G-d is the L-rd” and explores the central theme that the two Divine Names – the Tetragrammaton (י-ה-ו-ה) and the name Elokim (אלקים) – are, in essence, one and the same. While they seem to represent different aspects of G-d, they are not separate; instead, they reveal the same Divine Essence in different ways.
It is important to note that this blog can never fully cover the depth of what was discussed in the 11-part lecture series on this topic, and readers are encouraged to listen to the entire series on YouTube for a more comprehensive understanding. https://www.youtube.com/@rabbituvia
The Two Names of G-d: A Perceived Duality
In Jewish mysticism and Chassidus, there are two central Divine Names often discussed: the four-letter name of G-d (י-ה-ו-ה), which is associated with G-d’s transcendent aspect (meaning the aspect of G-d that is beyond and above the world, not directly manifest in nature), and the name Elokiem (אלקים), which is associated with G-d’s immanent presence (the aspect of G-d that is involved in governing the world and the laws of nature). At first glance, these names seem to represent different facets of G-d: one is elevated and transcendent, while the other is more connected to the daily reality of the world.
However, the central theme of the Rebbe Rashab’s discourse is that these two names are, in truth, not separate. Instead, they are two expressions of the same Divine Essence, revealed in different ways. This is an essential part of the Chassidic view of the Divine Unity that underlies the apparent duality of the world.
The Building of the Tower – The Symbol of Separation
In addition to the literal structure of the tower, there is a deeper mystical dimension to the story of the Tower of Babel.
The act of constructing a tower that reaches the heavens represents their desire to detach the higher, transcendent name of G-d from His immanent presence within the world. The people of Babel tried to establish an independent existence, free from the unified Divine Governance that connects the heavens and the earth. This is precisely what makes the story of Babel so significant in mystical terms — it highlights the human desire to divide that which G-d has created to be unified.
In mystical interpretation, the Tower of Babel is seen as a form to idolatry. The people’s attempt to create a tower and fight G-d (see Rashi) represents their will to separate the names of G-d. This expresses the belief that the physical world exists apart from G-d’s unified, all-encompassing presence. They sought to define their own existence, separate from the divine will, but in doing so, they distorted the true nature of G-d’s unity.
Correction through the Exodus from Egypt
The Exodus from Egypt is viewed as a spiritual correction of the sin of Babel.In mysticism, it says that the children of Israel were reincarnations of the people of Babel. their sins had to be corrected through the slavery and miracles that occurred during the Exodus. The children of Israel, who experienced the ten plagues and the splitting of the Red Sea, were those who spiritually repaired the breach caused by Babel through the revelation of G-d’s power, which made clear the unity of the transcendent and immanent aspects of G-d.
In Egypt, this correction was not accomplished through the same rebellious construction as in Babel, but there is a meaningful connection between the two. Both in Babel and in Egypt, bricks and mortar played a central role — yet with opposite spiritual outcomes. In Babel, the people used bricks to build a tower aimed at separation from Divine Unity. In Egypt, the children of Israel were forced to make bricks in harsh slavery, but this suffering became a crucible of refinement. Through the miracles they witnessed — the ten plagues, the splitting of the sea — G-d revealed that His presence permeates all levels of existence. These events made it clear that there is no division between the transcendent and immanent names of G-d. What was attempted in rebellion at Babel was, in Egypt, transformed through redemption.
The Land of Israel: Where the Divine Presence is One
The Rebbe Rashab further explains that the Land of Israel is a special place where the unity of the two Divine Names is more clearly experienced. Outside of Israel, the divine presence is often revealed through the “coarse” layers of the physical reality, which conceal the divine truth. In Israel, however, the divine presence is less concealed, because it is a land where the divine revelation is less covered by the layers of the physical world.
In Israel, the divine presence comes through a less “coarse” garment, meaning that it is easier to experience the unity of the two divine names. It is a place where the divine presence in nature and in the lives of the people is more evident. Entering Israel, therefore, was not only a physical journey, but a spiritual step toward the correction of the unity of the divine names.
The Divine Unity: The Two Names as One
The deeper message of the discourse is that the two Divine Names, the Tetragrammaton (י-ה-ו-ה) and the Name Elokiem (אלקים), in essence represent one and the same Divine Essence. The perceived separation between the name that represents the transcendent aspect of G-d and the name that represents the immanent aspect is only apparent. The miracles of Egypt and the refinement of the divine presence in the Land of Israel help us understand that, while these names manifest in different ways, they are truly one.
The Importance of Torah and Mitzvot in Restoring Unity
Another critical point mentioned by the Rebbe is that Torah and mitzvot (commandments) are the tools through which the Jewish people can reconnect the transcendent and immanent names of G-d. By fulfilling the commandments, one aligns their actions with G-d’s will, uniting these two aspects of G-d’s name. This theme, which is central to Chassidic thought, emphasizes how human action can bring the Divine into the world in a unified way, overcoming the separation that Babel tried to impose.
The Example of the Teacher: Unity Through Action
A common Chassidic example used to explain the connection between the transcendent and immanent names of G-d is that of a teacher and student. Imagine a teacher who teaches profound, abstract concepts to a student. The teacher’s wisdom is lofty, transcendent, and beyond the student’s immediate grasp. However, through teaching, this wisdom becomes immanent — it enters the student’s mind and becomes part of their understanding of the world.
This illustrates the unity of the two aspects of G-d’s names. Just as the teacher’s abstract wisdom becomes manifest in the student’s understanding, so too do the transcendent and immanent aspects of G-d’s presence come together. The teacher’s wisdom does not lose its elevated nature in the act of teaching; rather, it becomes more accessible without losing its essence. Similarly, G-d’s transcendent nature can be manifest in the world, revealing the unity of all things without diminishing His divine essence.
The Vision of Redemption
The Rebbe Rashab’s discourse also touches on the eventual ultimate redemption, where the unity of G-d’s names will be fully revealed. This is an important element in the original teachings, as it underscores the future restoration of the divine unity. The full redemption will bring about a state where the world recognizes that there is no true separation between the transcendent and the immanent aspects of G-d.
Chassidic Interpretation of the Exodus
The role of the Exodus in Chassidic interpretation is also essential. The Rebbe explains that while the Exodus physically freed the Jewish people from slavery, it also represents a deeper spiritual liberation. The miracles of Egypt were a revelation of divine power that not only freed the body but also the soul. This freedom allowed the Jewish people to begin the process of correcting the spiritual error of Babel.
Conclusion
The Chassidic teachings of the Rebbe Rashab reveal the profound truth that the different Divine names found in the Torah are actually expressions of the same Divine Essence. The sin of Babel, the Exodus from Egypt, and the entry into Israel are all symbolic events that help us understand and restore the unity of the divine names.
By applying these insights in our own lives, we can move closer to the truth that the transcendent and immanent aspects of G-d are, in reality, one. Serving G-d, both spiritually and physically, brings us closer to experiencing this unity and helps us reach a higher level of divine revelation in our own lives.
The blog is a summary of the class of Rabbi Tuvia Serber
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