Chapter 1

דעו כי ה׳ הוא אלקים הוא עשנו
ולו אנחנו עמו וצאן מרעיתו

“Know1 that the L-rd [Havayah] is G‑d [Elokim Mightiest of all]; He has made us and we are His, His people and the sheep of His pasture.”2

R.

Avraham Ibn Ezra explains the verse thus: We should be aware that only G‑d is G‑d, and that we are His people. Rashi explains: He created us when we did not yet exist on this world. Metzudas Dovid explains the words “[He] is Elokim” to mean that G‑d is able to do all.3 He takes the words “He has made us” to mean that G‑d made us great and exalted. Metzudas Dovid interprets the words “we are His” to mean that we are the only nation to be called “His people, and the sheep of His pasture.”

From the above-mentioned commentators we learn that the verse instructs us to know that only G‑d is G‑d; G‑d is able to do all; He created us when we did not yet exist on this world; He made us to be His people; He made us great and exalted.

We must understand what is meant by “only G‑d is G‑d.” It goes without saying that “only G‑d is G‑d.” It is also a truism “G‑d is able to do all.” These matters are obvious, and felt by all people. We must also understand Rashi ’s comment that “He created us when we did not yet exist on this world.” If we did not yet exist, how was it that He had already made us? Conversely, since He did make us, it would seem that we were already in existence.

Reflecting more deeply upon this verse, we see that it seeks to indicate that knowing that He alone is G‑d, able to do all, and that He made us before we existed on this world, are all prerequisites to knowing that “we are His, His people and the sheep of His pasture.”

We must also understand the meaning of the Torah verse:4 “You have been shown to know that Havayah is HoElokim…” [with the Hebrew letter hay preceding the Divine name]. It is also written:5 “Know this day and take unto your heart that Havayah is Elokim….” Also, in the prayer recited by Eliyahu the prophet at the altar on Mt. Carmel it is written:6 “Answer me O L-rd, answer me; so that this nation may know that You are Havayah HoElokim.” In the thankful acknowledgment of the Jewish people wherein they all declared G‑d’s unity, the verse states:7 “And the whole nation beheld and fell on their faces, saying: ‘Havayah is HoElokim, Havayah is HoElokim.’” In this verse [the verse at the beginning of the discourse] it states: “Know that Havayah is Elokim.” We must understand the difference between HoElokim with a hay, and Elokim without the hay.

The Hebrew word v’lo (“and we are His”) is written with an aleph and read with a vov. [V’lo with an aleph means “and not,” while v’lo with a vov means “and to Him.”] Midrash Rabbah8 explains the verse according to both variations: “Rabbi Yehudah b’Rav Simun says: ‘Know that G‑d alone is G‑d. He has made us and we have not created our own lives.’ Rabbi Acha says: ‘Know that G‑d alone is G‑d. To Him we dedicate our lives.’ ”

Rabbi Yehudah’s comment is according to the written version of v’lo with an aleph (“and not”), while Rabbi Acha’s comment is according to the oral version with a vov (“and to Him”). Both, however, are in accord regarding the meaning of the beginning of the verse: that we are to know that Havayah is Elokim. Upon knowing this, we come to realize the we, the Jewish nation, are “His people and the sheep of His pasture.”

In summary: What is the meaning of Havayah is Elokim? a) G‑d alone is G‑d. b) G‑d is able to do all. What is the meaning of “He created us when we did not yet exist on this world”? In the Torah and in the acknowledgment at Mt. Carmel, the verse states: “Havayah is HoElokim (with a hay).” Here it is written: “Havayah is Elokim [without the hay].” The written and oral version of the term v’lo is explained in the Midrash by Rabbi Yehudah and Rabbi Acha.

Chapter 2

The Hebrew word di’u [“know” the first word of the verse “Know that the L-rd…”] indicates9 that it is necessary to give careful thought to the explanations and concepts we learn. When we reflect deeply on the meaning of the verse “Know that Havayah is Elokim, ” we come to realize that there are four matters we should know. They are: that Havayah is Elokim; that He has made us; v’lo both with an aleph and a vov [as explained earlier]; and that we are “His people, and the sheep of His pasture.” These four matters follow in orderly progression, each one clarifying the one which preceded it.

First and foremost, we must know that Havayah is Elokim. The verse uses the term “know” rather than “believe” because comprehension precedes steadfast belief. Only after the preparatory step of understanding that which can be understood, will the belief be steadfast. This is because belief applies only to those matters that cannot be comprehended. Needless to say, simple Jewish folk, lacking in knowledge, believe in G‑d and His Torah with faith. For those with the intellectual ability, however, comprehension is a prerequisite to belief.

Belief does not mean10 that one should believe that G‑d created heaven and earth and all the creatures, angels and soul, enlivening and guiding them to His will. Those that think so make a serious mistake. All the above does not come under the heading of belief, but of understanding. For this can be understood by an individual, as the verse states:11 “From my flesh I perceive G‑dliness.”

Avos d’Rebbe Nosson12 states that man is the universe in microcosm. It follows that, by examining our own lives and observing how our souls enliven and direct our bodies, we can come to realize how G‑d conducts the world. We observe that not only is every part of the body even the nails enlivened by the soul, but that even the most minute pulsation of the tiniest bit of skin derives from the soul’s powers. The same holds true regarding the universe, which is likened to one vast body. Not only does G‑d create and enliven the world, but even the most seemingly trivial event comes from Him. [All this, then, falls under the category of knowledge and understanding; belief is not needed.]

Belief comes13 into play with regard to G‑d’s absolute unity; that He is all and that all is He.

Body and soul are two distinct entities. It is only due to G‑d’s will that the soul animates the body. G‑d, however, is united with all creatures both physical and spiritual since He is all.

This is what is meant by “Havayah is HoElokim.” The names Havayah (the Creator) and Elokim (the created) are one and the same. “Havayah is Elokim” means that the Divine name Havayah, which is the name of mercy, enclothes itself in the Divine name Elokim, which refers to strict judgment,14 with the ultimate intent of showing mercy. This fusion of mercy and strict justice can only come about because G‑d is able to do all, and can therefore cause two matters antithetical to each other to unite in fulfillment of His will.

“He has made us.” The Midrash15 notes that G‑d’s thinking about the Jewish people preceded all other thoughts. This is what is meant by the statement that He created us when we did not yet exist on this world [i.e. the Jewish people were created in thought prior to all else]. This itself makes us great and exalted.

“V’lo ” (with an aleph) We have not made our own souls. Rather, “we are His” people (with a vov) and must devote ourselves to fulfilling His will. The fact that we are capable of grasping G‑dliness and feeling within ourselves that G‑d is G‑d that He is all and that all is He is due to the fact that we are “His people, and the sheep of His pasture.”

In summary: Di’u means to meditate on what we have learned. In the verse, it refers to the following four matters: a) that Havayah is Elokim; b) that He made us; c) v’lo (with an aleph and vov); and d) We are His people, and the sheep of His pasture. Comprehension comes before belief. That G‑d created all worlds and their inhabitants, giving them life and directing them according to His will, is something that man can understand from his own physical being. We must believe, on the other hand, that He is all and that all is He.