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Ein Od Milvado - There is nothing besides Hashem

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muman613:
One of the most important concepts a Jew should comprehend is that Hashem is the ONE and ONLY force, the source of all forces, in the entire creation {world, universe, metaverse, etc} and without him everything would cease to exist. Hashem gives us the power to live, to breath, to speak and he is supplying us with Holy energy every moment of our existance.

The Shema prayer includes this meditation in the first verse "Shema Yisrael, Hashem Elokaynu, Hashem Echad" or "Hear O'Israel, the L-rd is our G-d, the L-rd is One". There are no second-in-command G-ds, no intermediaries between the Jewish people and our Creator in Heaven. All prayer must be directed solely to the ONE and ONLY G-d who brings mercy and kindness to his world.



From http://www.divreichizuk.com/id24.html

HaGaon Rav Chayim Volozhin (Nefesh HaChayim III:12-13) cites the Gemara in Chullin Daf 7b which teaches that if a person internalizes the Pasuk: "Hashem, He is G-d, there is nothing else beside Him(Devarim 4:35) he will be protected from harmful forces. When one accepts Hashem's absolute sovereignty he places himself fully under His protective wing. Although nature contains many destructive elements, the man of faith understands that they are but marionettes in the hands of the Creator.   

The Brisker Rav, Rav Yitzchak Zev Soloveitchik was a descendant of Rav Chayim of Volozhin -- the author of the Nefesh HaChayim. He testified how the statement of faith recorded in the Nefesh HaChayim literally served as a guide through his life. When he was a young man, "Reb Velvel" - as the Brisker Rav was fondly known -- was commanded to appear before the Russian draft board to be inducted in the Czar's army. This fate was tantamount to both a spiritual and physical death sentence. As the date of his appearance neared, his father, Rav Chayim Brisker, instructed him to concentrate on the above passage from the Nefesh HaChayim. To Reb Velvel's great relief, his meeting with the draft board came, and he was exempted from the draft.   

Later, when the Germans occupied Poland at the begining of World War Two, Rev Velvel fled from Warsaw to Vilna. The roads were filled with German troops, and Nazis were everywhere. The danger was awesome. Yet, Reb Velvel traveled along undaunted, for he never stopped reviewing the pledge of the Nefesh HaChayim. "If you always think of Hashem. He will always think of you and protect you from all harm."   

Just once, Reb Velvel was distracted and his mind wondered onto another thought. Immediately, as if from nowhere an armed Nazi approached him threateningly. In a flash, Reb Velvel collected his thoughts and focused on the Nefesh HaChayim and the Nazi moved on.(Rabbotainu p 170)   

Rabbi Yosef Leib Bloch of Telshe (Shiurei Daat II:44) explains that natural forces which threaten mankind can be compared to a vicious dog with a long leash tied to its neck. When the animal pounces, the only way an intended victim can save himself is by calling to the dog's master, to restraint the beast. If the victim fails to recognize the presence of the master then he is truly in grave danger. Similarly when man fails to  perceive the "leash" upon the forces of nature, he indeed places himself at their mercy.(Ingeret HaRamban, R' Feuer, Chaf Tet, Artscroll)   

muman613:


--- Quote ---http://www.torah.org/learning/olas-shabbos/5761/lechlecha.html
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The Maggid quotes a verse from Tehillim (32:10): "He who trusts in Hashem, kindness surrounds him." Upon this verse, Chazal, our Sages comment (Yalkut loc. cit.), "Even a wicked person who trusts in Hashem is surrounded by kindness."

In parshas Va-eschanan, there is a pasuk (verse) that beautifully articulates this concept: "You have been shown in order to know that Hashem, He is G-d; Ein Od Milvado - there is nothing else (other than Him)! (Devarim 4:35)." In his commentary to this verse, Rashi explains that at Mattan Torah, Hashem split open the seven Heavens and the lower realms, and every Jew clearly saw that Hashem is the only Force in the universe. Although the Heavens afterward closed, and the earth returned to its natural order, that revelation left an indelible imprint on the soul of every Jew. It is what makes it feasible for us to see through the workings of nature and its seemingly independent forces, and realize that ultimately, "Ein Od Milvado - there is nothing else other than Him."

The Gemara (Chullin 7b) quotes the statement of Rabbi Chanina ben Dosa, that the words "Ein Od Milvado" exclude even the powers of keshafim - sorcery. Once, the Gemara relates, a sorceress tried to take some earth from under Rabbi Chanina's feet, in order to cast a spell over him. "Go ahead," said Rabbi Chanina, "it will do you no good - for it is written, Ein Od Milvado!"

Rabbi Chaim Volozhiner (Nefesh HaChaim 3:12) explains that Rabbi Chanina was not relying on a miracle to save him. Rather, Rabbi Chanina, "had firmly established in his heart the emunah [belief] that there is no other force in the universe other than the will of Hashem. He was so connected in his mind to the Master of all forces that it was clear to him that nothing else has any control or existence at all. With this conviction, he was confident that the forces of sorcery could have no influence over him - unless Hashem so desired." When he declared, "Ein Od Milvado," he was emphasizing the clarity of his perfect faith.

As they say, nobody's perfect. From time to time, we all fail. Perhaps, though, we would be well served to realize that while attaining material perfection is an impossible goal, perfect faith is within our reach. The more we allow the awareness of Hashem to permeate our lives and our thoughts, the closer we come to perfection.
--- End quote ---

muman613:

muman613:
http://www.torah.org/learning/perceptions/5759/shoftim.html

SEUDAH SHLISHI:

He will say to them, "Hear O Israel, you are close today to war and to your enemies ... Do not let your hearts become faint! Do not be afraid and don't be rushed, and do not become terrified before them." (Devarim 20:3)

War, for the Jewish people, is not a new thing. Since we left Egypt, we have had to do battle with almost every nation we have met. However, what has changed is the feeling of G-d fighting amongst our ranks ...

"For Hashem your G-d goes with you to do battle for you with your enemies to save you from them."

Given the miracles of Jewish survival, and the unbelievable victories against the odds, G-d certainly fights on our behalf. We may not always feel it that much, but, as we saw in 1967 (Six-Day War), and again in 1991 (Persian Gulf War), G-d is with us.

In fact, the day that Suddam Hussein finally "scudded" Israel after months of threats, and that George Bush told the Israelis not to retaliate, promising that the America people would defend Israel with Patriot missiles, was the same day that the second "aliyah" of Parshas Beshallach "chanced" along. In that aliyah (Shemos 14:9), with their backs to the sea and facing a massive and hostile Egyptian army, the Jewish people cried out to Moshe in desperation. Moshe answered them famous words, "Do not say anymore ... G-d will fight this battle for you!"

How's that for Divine Providence.

"But," you may say, "that verse is talking about a different period of history. How could we imagine G-d fighting for us today, when we are so distant from Him and barely keeping His mitzvos?!" Rashi answers that question based upon the above verse:

"Hear O Israel ... Even though you have no other merit than the fulfillment of the commandment of saying "Shema," you would still deserve that He should help you." (Rashi)

Well, that changes everything. That's all we have to do--say the Shema everyday? After all, it is only six words and fifty letters ... What does it take to say the Shema? About ten seconds, actually, if you add to it the second posuk of "Boruch Shem kevod ..."

Perhaps. And then perhaps, there is more, for, incorporated into those six words is everything a Jew ought to know about living in This World, especially when it comes to going to war.

"Hear O Israel, the L-rd Our G-d, the L-rd is One," means, in short, that no one has power in creation but G-d Himself, even our enemies: All the forces in creation come down to one Force, the Force, G-d Himself. So, why then do our "enemies" seem so powerful, and so angry, and so willing to do us harm ... and so capable of fulfilling their will? Because, says the Shema, we believe they are ... which is why we come to fear them more than G-d in the first place.

That's a no-no.

However, for one who recites the Shema with the proper understanding and intention of, "Ain Od Milvado"--there is none other besides Him--then G-d will fight his battles for him, on a personal level and a national level. Furthermore, it will be clear that this is the case, because the miracles will be obvious enough to him/them to prove the point--even if others don't concur (many people weren't impressed in 1991 with the Beshallach connection).

Therefore, when it is all said and done, the Shema may consist of only six words and fifty letters, but, they are a story unto themselves--the entire story unto themselves.

edu:
Ein Od Milvado - There is nothing besides Hashem
If taken as a mussar statement of faith and reliance on Hashem this could be a positive thing.
However, the fact that Rabbi Chaim of Volozhin is the one who is quoted as saying that internalizing this phrase can protect you from harm makes me a bit uneasy about recommending this practice to others. Why? Because his view about G-d departs from the view of his mentor and Rabbi the Vilna Gaon and more importantly it departs from the way
that the Gaonim and Rishonim viewed G-d.
I will soon provide some quotes to explain what I mean.

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