Musar su Salmi 91:14

The second name of Torah, i.e. תורת אלוקים, concerns know-ledge of matters abstract. It indicates that G–d made known His name to the intellectual elite of His people, the בני ישראל, through what is written in the Torah. This we have referred to above as חקיקה. When we read in Psalms 91,14, כי בי חשק ואפלטהו אשגבהו כי ידע שמי, "because he was devoted to Me I will deliver him; I will keep him safe, for he knows My Name;" this means that by one's special love for G–d one may bring about knowledge of His Name. We find that the vowels in the name י-ה-ו-ה, are the pattern cholam, sheva, kamatz. On occasion, especially in the Books of Prophets, this vowel pattern is ignored, and instead we read the name that is spelled ח-ה-ו-ה, as if it had been spelled אלוקים. This is a mystery which is part of the domain חקיקה. The numerical value of the name אלוקים, is 86. The numerical value of the Ineffable Name spelled with letters only is 26. When the Ineffable Name is spelled in word form instead of in letters, (something Kabbalists call miluim) the number is 45. The word would then have been spelled thus: יוד, הא, ואו, הא. The numerical values for each letter then would be 20,6,13,6, respectively. We observe that there are open and concealed meanings to the same term. Now to the "hidden" and "open" aspects of the last two names that we have for Torah, i.e. תורת אמת, and תורת האדם. The former is applied to those commandments whose meaning and value is evident to all. The latter refers to the intellectual, spiritual values of Torah.

Let us get back to our main subject. When G–d made Moses His messenger, He revealed to him that there are several layers of holiness in the Celestial Spheres, one above the other, and that He in His capacity as the Ineffable Name effects changes in nature and re-arranges the whole planetary system if need be. He revealed to Moses the extent to which He exercises supervision over all that transpires in our world. He acquainted Moses with all aspects of His power which extends over all other so-called powers. All of this is included in the verses quoted at the very outset of our פרשה, namely: למען תדע כי אני י-ה-ו-ה בקרב הארץ, בעבור תדע כי אין כמוני בכל הארץ. The Torah warned us that we must know all these things, that it is not sufficient to relate to them only as tradition. This is underscored in Deut. 4,39: וידעת היום והשבות אל לבבך כי י-ה-ו-ה הוא האלוקים בשמים ממעל ועל הארץ מתחת אין עוד, "You must know this day and record it in your heart that the Lord your G–d is the only true G–d in the Heavens above and on the Earth below, there is none other." The expression והשבות אל לבבך is an allusion to repentance. Having firm knowledge of the power demonstrated by G–d on behalf of Israel establishes a close link between the individual Jew and his G–d, and acts as a powerful inducement to do תשובה. Moses is on record in Psalm 91,14, that when G–d sent him as a messenger to deliver the Israelites this was a sign of His fondness of him. The reason cited for G–d being fond of Moses is כי ידע שמי, "Because he knew My name." The sinner does the reverse; he distances himself from G–d. We are told in Isaiah 59,2: כי עונותיכם הבדילו ביני וביניכם, "For your iniquities have created a barrier between Me and you." If one had put distance between oneself and G–d and wants to re-approach Him one needs do repentance. Repentance is the act of returning and re-establishing one's bond with G–d. This return has to originate in the heart, and that is why the Torah in Deut. 4,39 used the expression: והשבות אל לבבך.