1. The Meaning of “Atah Hareisa Ladaas” and Divine Names
This week’s Torah and Tea focuses on Parshat Va’etchanan, and we begin with a verse that is central to our prayers: Atah hareisa ladaas ki Hashem hu haElokim ein od milvado—“You have been shown to know that Hashem is Elokim, there is nothing besides Him.” We recite this verse regularly, such as when taking out the Torah and during Hakafot. It is a declaration of faith in the absolute unity of Hashem.
The verse uses two names for God: Hashem and Elokim. The name “Hashem” represents the revealed, openly godly force in the world—a spiritual energy that creates and sustains everything. In contrast, “Elokim” represents nature, where God’s presence is concealed. Miracles are associated with Hashem, while natural occurrences are attributed to Elokim. Yet both are expressions of the same Divine force.
Interestingly, the gematria (numerical value) of Elokim equals that of hateva—nature. This teaches us that what appears as natural law is actually a manifestation of Elokim. Most daily experiences come through this name because we see creation but not always its Divine source. Elokim is plural, reflecting the many forces in nature, but all are ultimately tools in Hashem’s hand.
2. The Unity Behind All Forces: Hashem Hu HaElokim
When we say Hashem hu haElokim, we affirm that all apparent powers or forces in the world are truly just expressions of Hashem. There are no independent powers or deities—even those that seem powerful, like the sun or stars, are merely instruments used by Hashem, much like a hammer in a craftsman’s hand. The craftsman builds with tools, but it is his skill and intent that accomplishes the work.
This idea goes beyond simply stating that God is the most powerful being among others. Rather, there are no other forces at all—all power belongs to Hashem alone. The Baal Shem Tov and Tanya deepen this concept: not only does nothing else have power besides Hashem, but truly nothing else exists independently at all.
If something requires constant energy from another source to exist, it has no independent existence. Just as a body cannot live for even a moment without its soul animating it continuously, so too every created thing requires ongoing Divine energy to exist at every instant.
3. Continuous Creation: Insights from Tanya
The Alter Rebbe in Tanya (Shaar HaYichud VeEmunah) explains this principle using examples from nature and miracles. When God split the sea for Bnei Yisrael, He sent a wind to hold back the waters. If the wind had stopped for even an instant, the water would have returned to its natural state and collapsed.
This illustrates that when something acts against its nature (like water standing upright), it requires continuous external force to maintain it. Similarly, even things acting according to their nature (like water flowing downward) require constant Divine input—if God were to withdraw His creative force for even a moment, everything would revert to nothingness.
This means creation isn’t just a one-time event; it is an ongoing process where Hashem continuously brings everything into being from absolute nothingness (yesh me-ayin). Thus, ein od milvado—“there is nothing besides Him”—takes on literal meaning: there truly exists nothing independently of Hashem.
4. Hashgacha Pratis: Divine Providence in Every Detail
This understanding leads us to recognize that every detail in creation comes directly from Hashem’s will and supervision (hashgacha pratis). The Baal Shem Tov famously taught that even seemingly trivial events—a leaf falling from a tree due to wind—are orchestrated by Divine providence for a specific purpose. For example, perhaps the leaf falls precisely where it can shade an insect from the sun’s heat.
The interconnectedness of all things reveals how deeply involved Hashem is with every aspect of creation—not just with humanity or major events but down to each creature and occurrence. While we cannot fathom all these connections or reasons with our limited understanding, we trust that everything happens by Divine design.
5. Bringing Emunah Into Daily Life: From General Faith to Practical Application
The verses in Va’etchanan emphasize both general faith and its application in daily life. We start our day with modeh ani lefanecha, expressing gratitude without specifics—a general acknowledgment of Hashem as King who returns our soul each morning.
This general faith then becomes more specific through prayer (davening) and further still as we engage in our daily work and activities. The Torah instructs us not only about recognizing Hashem “in heaven above,” but also “on earth below,”—elevating even mundane matters by seeing them as expressions of Divine will.
Naturally, we encounter life mostly through “Elokim,” perceiving events as natural or coincidental rather than openly miraculous or godly. But reflection helps us realize that behind every event stands Hashem’s guiding hand.
6. Jewish History: Survival Against All Odds
This perspective provides strength during challenging times for Am Yisroel (the Jewish people). Throughout history—pogroms, persecutions, tragedies like the Holocaust—nations have risen against us only to disappear while Klal Yisroel endures.
The Haggadah reminds us: lo echad bilvad amad aleinu lechaloteinu—“not only one has stood against us.” Despite suffering great losses, our survival itself is miraculous and testifies to ongoing Divine involvement rather than mere chance or natural law.
The world may appear governed by nature or hostile forces (Elokim), but ultimately Hashem hu haElokim: all power belongs solely to Hashem who sustains us through every trial.
7. Reflection and Internalization: V’yadata Hayom V’hasheivosa El Levavecha
The Torah instructs us not just to know intellectually but also to internalize these truths emotionally: v’yadata hayom v’hasheivosa el levavecha ki Hashem hu haElokim bashamayim mima’al v’al haaretz mitachas ein od—“You shall know today and take it to your heart that Hashem is Elokim in heaven above and on earth below.”
This requires conscious reflection so our faith permeates both spiritual pursuits (prayer and learning) and physical activities (work and daily living). Even when Godliness seems hidden within nature or adversity surrounds us, training ourselves to look deeper reveals moments of open hashgacha pratis (Divine providence).
8. Cities of Refuge: Valuing Every Student’s Potential
The parasha also discusses arei miklat—cities of refuge for those who kill accidentally (b’shogeg). The Torah says such a person must flee there “v’chai”—“and he shall live.”
The Talmud teaches that if a student must go into exile for accidental killing, his teacher must accompany him so he can continue learning Torah there—‘he shall live’, meaning true life comes through Torah study.
A question arises: why should the teacher be exiled due to his student? Some suggest it reflects on the teacher’s responsibility if his student erred so gravely. However, the Rebbe offers another perspective: sometimes teachers invest in students whom others have given up on because they see their inner potential beyond external failings.
If a student joins a class seeking growth—even before achieving scholarship—he already attains some status as a scholar-in-the-making simply by striving toward Torah learning. Therefore, his teacher must support him wherever he goes because Torah becomes his lifeline.
This teaches us never to give up on any student—their desire alone obligates us to provide them opportunities for growth regardless of their current level or circumstances.