Introduction
Our Rabbis explain that the words “G-d is one” in the Shema do not mean only that there is one G-d, but that G-d is one throughout all existence, that His unity encompasses the heavens above and all the four directions of our physical world.
That message rings true to all of us because inherently we do not see ourselves as relating only to a G-d in the heavens above, but we want to see Him involved and integrated in every element of our surroundings and our lives.
Nevertheless, we often view this concept as an abstract, all-encompassing mystical truth, failing to identify with it to the extent that it affects our day-to-day experience, the way we interact with our environment and with other people. Were we to be conscious that G-d is with us at every moment, would we not conduct ourselves quite differently?
For that reason, beginning with the Alter Rebbe in Tanya, Shaar HaYichud VehaEmunah, the Rebbeim of Chabad-Lubavitch have endeavored to explain G-d’s oneness in a manner that we can grasp it conceptually, not merely as a principle of faith, but as a truth that we can understand and internalize within our thinking. In this way, it will impact not only our belief system, but the way we actually live.
Continuing this process, in the sichah that follows the Rebbe focuses on two verses from Parshas Va’Eschanan that emphasize that we should know that G-d’s oneness pervades our entire existence, “You were shown [the revelations at Sinai] so that you will know that G-d is the L-rd; there is nothing aside from Him,” and “Know this day and take it to your heart that G-d is the L-rd in the heavens above and upon the earth below, there is nothing else.”
The Rebbe explains that the first verse refers to the revelation at Mount Sinai. Then, the Jews were shown G-d’s absolute as perceived by Him. By contrast, “Know this day and take it to your heart” is a commandment to man. He is charged with laboring to understand – and take to heart – “that G-d is the L-rd.” Thus, this verse is speaking about the knowledge and awareness of G-d’s unity that stems from man’s intellectual labor.
In a detailed analysis, the Rebbe focuses on the message of the verse: that G-d’s oneness is manifest a) “in the heavens above,” b) “upon the earth below,” and, as implied by the phrase, “there is nothing else,” even in the seemingly insignificant elements of existence.
The comprehension and the internalization of this truth enables us to see everything in our lives, including our ordinary, physical activities, as nothing other than an expression of G-dliness.
Two Approaches to the Knowledge of Divine Unity
1. This week’s Torah reading contains two verses whose focus is our faith in G-d’s unity and the knowledge that “G-d (Havayah) is the L-rd (Elokim)”:
“You were shown [the revelations at Sinai] so that you will know that G-d is the L-rd; there is nothing aside from Him,” and “Know this day and take it to your heart that G-d is the L-rd in the heavens above and upon the earth below, there is nothing else.”
The first verse states that “G-d is the L-rd” without further elaboration, while the second verse adds details: “G-d is the L-rd in the heavens above and upon the earth below.” Simply put, the difference between these two verses can be explained as follows:
According to the straightforward interpretation, the first verse, “You were shown so that you will know,” speaks about the revelation to the Jews at the Giving of the Torah. At that time, G-d revealed Himself to the Jewish people and “they saw that He is the only one.” The Jewish people saw His absolute oneness, as He perceives it. From that standpoint, there is no difference between heaven and earth, for in relation to His absolute oneness, all existence is equally inconsequential. Therefore, it would be inappropriate for the verse to specify that His oneness exists “in the heavens above and upon the earth below.”
By contrast, “Know this day and take it to your heart” is a commandment to man. He is charged with laboring to understand, to know – and take to heart – “that G-d is the L-rd.” Thus, this verse is speaking about knowledge and awareness of G-d’s unity that stems from man’s intellectual labor and from man’s perspective, there is a difference between heaven and earth. From that standpoint, recognizing the expression of His oneness in all the many individual levels of existence “in the heavens above and upon the earth below” involves distinctly different dimensions of knowledge.
These distinctions are reflected in the comment of the Midrash on the verse, “Know this day:
Yisro attributed substance to false deities, saying, “Now I know that G-d is greater than all other gods.” [The implication is that they are (also) great, however He is greater than they (Matnos Kehunah).]
Naaman acknowledged [G-d’s oneness] to a certain extent, saying, “Behold, I have come to the awareness that there is no G-d on earth, other than [the G-d] of Israel.” [Thus, he acknowledged [G-d’s uniqueness] on earth, but not in heaven (Matnos Kehunah). ]
Rachav placed Him in [both] heaven and earth, saying, “G-d your L-rd is the L-rd in the heavens above and upon the earth below.” [She acknowledged G-d’s presence not only on earth, but also in the heavens, “which are not apparent to your eyes.” However, she made no mention of G-d’s presence in the empty space [where] the world – both heaven and earth – exists.]
Moshe placed Him even in the empty space [where] the world [exists], saying, “that G-d is the L-rd in the heavens above and upon the earth below, there is nothing else.” What is meant by “there is nothing else?” [G-d is the L-rd] even in the empty space [where] the world [exists].
In other words, the knowledge that “G-d is the L-rd” – which comes through man’s effort and comprehension – is divided into three general categories, a) “in the heavens above,” b) “upon the earth below,” and c) “there is nothing else,” i.e., “even in the empty space [where] the world [exists].”
What Is the Error Our Verse Seeks to Prevent?
2. Clarification is nevertheless necessary: Since the Torah of truth mentions three dimensions within the mitzvah of knowing G-d’s unity, it can be understood that these three different dimensions of knowledge exist not merely to clear up any misconceptions that might occur because of man’s lack of understanding or inherent intellectual limitations. Instead, these three different dimensions are mentioned to show that, in truth, there exist differences with regard to a person’s appreciation that “G-d is the L-rd” as He is manifest in the heavens, the earth, and the empty space [where] the world [exists]. When a person “knows G-d,” i.e., he contemplates G-dliness and attains a knowledge of Him based on genuine understanding, each of the three dimensions of knowledge provides a novel contribution.
Thus, we must understand: a) What is the intellectual basis to suppose that “G-d is the L-rd” applies only “in the heavens above,” b) for which reason is it necessary to explicitly state “upon the earth below” and, c) furthermore, why add a third novel point that “there is nothing else,” i.e., “even in the empty space [where] the world [exists]”?
On the surface, an answer could be given based on the well-known interpretation of the verse, “G-d is exalted above all nations,” that the nations of the world assume that “G-d abandoned the earth.” Their reasoning is that they conceive of G-d as being exalted in nature, so exalted that, according to their understanding, it is a belittlement of Him to involve Himself with created beings on this lowly earth. For this reason, as this erroneous logic goes, He entrusted the control and dominion of the entities of the earth to the stars and the mazalos. Therefore, it is necessary for the verse to command the Jews to “know... that G-d is the L-rd” – not only “in the heavens above,” but “upon the earth below, there is nothing else” – in fact, G-d also rules over the earth and all material entities.
However, the Alter Rebbe offers a different interpretation. He does not read the verse, “Know... that G-d is the L-rd... upon the earth below,” as intending to negate the conceptual error mentioned above – that “G-d abandoned the earth.” Instead, its purpose is to negate the mistaken understanding that there is “a deity that exists in the water below the earth.” In other words, one might think that, aside from G-d, there is also a deity that a) exists and b) his location is “in the water below the earth,” i.e., in the actual water in our world. This would imply the verse should be read not “on the earth” but “in the earth.”
It could be said that the logical basis that compelled such an interpretation is as follows: The command, “Know...,” continues the theme of the previous verses, describing the revelations at the time of the Giving of the Torah, about which the verse states, “You were shown so that you will know that G-d is the L-rd.” The verse is clarifying that man should not deify the type of entities which the Torah previously warned against serving. Thus, it is written, “Lest you become debased and make for yourselves a graven image... the likeness of any beast that is upon the earth, the likeness of any winged bird that flies in the heaven, or... the likeness of any fish that is in the waters below the earth.” From this, we can understand that the verse which follows shortly afterwards, “Know... that G-d is the L-rd... upon the earth below,” is coming to negate that very supposition – to teach that there exists no other deity “in the water below the earth.”
There Is Nothing Else But Him
3. The Alter Rebbe considers the question posed above – why would one suppose that “G-d is the L-rd” applies only “in the heavens above” for which reason it is necessary to explicitly state “upon the earth below” – and he asks, “Would it occur to you that there is a deity that exists in the water below the earth, so that it is necessary to caution [you] so strongly [to] ‘take it to your heart’?”
It could be said that the logical basis that compelled such an interpretation is as follows: The command, “Know...,” continues the theme of the previous verses, describing the revelations at the time of the Giving of the Torah, about which the verse states, “You were shown so that you will know that G-d is the L-rd.” The verse is clarifying that man should not deify the type of entities which the Torah previously warned against serving. Thus, it is written, “Lest you become debased and make for yourselves a graven image... the likeness of any beast that is upon the earth, the likeness of any winged bird that flies in the heaven, or... the likeness of any fish that is in the waters below the earth.” From this, we can understand that the verse which follows shortly afterwards, “Know... that G-d is the L-rd... upon the earth below,” is coming to negate that very supposition – to teach that there exists no other deity “in the water below the earth.”
In summary, the knowledge that “G-d is the L-rd” – which comes through man’s effort and comprehension – is divided into three general categories: a) “in the heavens above,” b) “upon the earth below,” and c) “there is nothing else,” i.e., “even in the empty space [where] the world [exists].” Each of these dimensions provides a novel contribution to our understanding and internalization of G-d’s unity, enabling us to see everything in our lives as nothing other than an expression of G-dliness.
