This, then, is the difference between the Name Havayah and the Name Elokim. [Both are expressions of G-d's Infinity, though in two differing ways. Havayah elicits the unity of created beings, Elokim - their diversity.]

In truth, Havayah and Elokim are one; the Name Elokim actually represents the Infinite G-d as does the Name Havayah. Therefore the Name Elokim in no way conceals the Name Havayah - so that even the creations brought into being through the Name Elokim are absolutely unified [with their Creator]. However, the Name Elokim reveals the diversity of the creations, causing them to be created with many separate and distinctive characteristics. This truly manifests the multiplicity of individual aspects within Atzmus, G-d's Being. For, we might ask, how is it that the created beings comprise such endless and limitless multitudes? Since they are [intrinsically] finite, there should surely be a limit to their number. How is it that they are found in measureless variety?

However, because the Infinite G-d is perfectly all-encompassing, He contains within Himself the [potential of creating] multiplicity without end or measure - a function of infinity. At the same time, all that is comprised within Him is one, and in a state of absolute unity (Yachid), for [at this level] it is inappropriate to speak of a variety of particulars, heaven forbid. [To speak of a multiplicity within G-d's Being would be a denial of G-d's fundamental Oneness.] Rather the particulars are united into oneness, in an ultimate state of unity.

We cannot say that His unity negates [the capacity for] multiplicity, for within His perfection He must contain this capacity too - yet He is [at the same time] a perfect unity. (Perfection, as is explained elsewhere, entails the co-existence of opposites, rather than a one-dimensional state of being.) Within Him, however, this [potential for diversity within unity] is not contradictory, heaven forbid: rather, both [the unity and diversity] exist as one, simultaneously. (Mortal intellect cannot understand the nature and the explanation of this [co-existence of two apparent opposites]. This is a situation in which the saying applies,[109] "If I understood Him, I would be Him." Reason, however, does dictate that [G-d's] perfection must entail the aforementioned [paradox].) Thus the Infinite has the power of multiplicity while also being an absolute unity.

We may say, then, that this paradox comes about through both the Name Havayah and the Name Elokim. The Name Elokim reveals multiplicity - the existence of limitless creations. The Name Havayah reveals unity, in that all the particular levels of the "emanations" and the "creations" are unified and included in the unity of the One (Yachid); the many particulars are truly one. It reveals the unity which is within Atzmus, G-d's essential Being.

We may now better understand the meaning of the verse,[110] "Hear, O Israel..., Havayah is sjt ['One']." It would seem to have been more appropriate to say that "Havayah is Yachid ['G-d is the Sole One, or the united One'], a term which implies a greater degree of unity than the word echad. The difference between these terms is well known and is discussed elsewhere.[111] Actually the term echad, as used here, is on the level of yachid. Of such a "One" it is said,[112] "There is a One (echad) and not another." For this is not a "One" in the sense of a first number, nor is it a "One" composed of many conglomerate parts. For the particulars [of echad] are multiplicity as it exists on the level of Atzmus, and since the Name Havayah reveals unity in Atzmus, hence the term echad, as used here, is on the level of yachid, [and does not signify a "One" composed of conglomerate parts].

The verse nevertheless says "Havayah echad" - precisely because the unity of the Name Havayah is manifest when the particular levels of the "emanated" and "created" beings are revealed and united by the name Havayah, as stated above. This, then, is why the phrase "Havayah echad" is used. If the term yachid had been used, it would not have indicated "a revelation of particular levels," but only the level of Atzmus [G-d's essential Being] as it is within itself. The phrase "Havayah echad" shows that even after the particular levels of the "emanated" and "created" beings have been revealed, those diverse particulars are nevertheless all incorporated in the Name Havayah, in the absolute unity called yachid.

Summary: The Infinite contains within itself the [power of] multiplicity, which exists within it as a unity. The Name Elokim reveals multiplicity within the creations, while the Name Havayah reveals their unity. The phrase "Havayah echad" represents the unity of all created beings in a state of yachid.

   

Notes:

109. (Back to text) Sefer HaIkkarim 2:30; Midrash Shmuel 6:7; Moreh Nevuchim 1:58; Toras Shalom, Sefer HaSichos, p. 199.

110. (Back to text) [Devarim 6:4.]

111. (Back to text) Torah Or, beginning of Parshas Va'eira [p. 55b, c]; Likkutei Torah, Parshas Balak [p. 70a, b]; Imrei Binah, Shaar HaKerias Shema, ch. 8 [20a]; and elsewhere.

112. (Back to text) [Koheles 4:8.]