Having written "Veyadata ha'Yom," What do we learn from "va'Hashevosa el Levavecha"?
R. Bachye #1: It is a Mitzvas Asei to know Hashem and to contemplate His Oneness ? and not to rely on tradition exclusively ? via His acts and His wondrous deeds, and via His creations, both in Heaven and on earth. 1 And because it is impossible to without much contemplation, the Torah uses the Lashon "Vahashevosa el Levavecha". 2
R. Bachye #2: With reference to 4:39:2:1 ? It is a Mitzvah to contemplate that there is one G-d who runs the entire world ? both heaven and earth.
Chafetz Chayim (in Z'chor le'Miriam ): "Veyada'ata" is to clarify the truth in the mind; "Va'hashevosa el Levavecha" is to fix the matter in the heart, and fulfill it in practice, 3 as the Torah writes in Eikev, 11:18 - "ve'Samtem es Devarai Eileh aal Levavchem".
Sha'arei Teshuvah 3:17: It is a Mitzvah [not merely to know, but] to contemplate the greatness of Hashem. 4
With reference to 4:39:1:1* - The Ba'alei Musar say that the distance between the head and the heart is equivalent to that of the heaven to the earth.
Because to know Him Personally is not humanly possible ? and about it the Pasuk wrote in Mishlei 25b ?Kavod Hashem Haster Davar?. See R. Bachye.
Like we find in Melachim 1, 19:11 & 12 ? in connection with Eliyahu ha?Navhari ?Lo be?Ra?ash Hashem ? ve?Achar ha?Eish Kol Demamah Dakah?. See R.Bachye.
Knowledge with the mind is insufficient. If one does not take the lesson to heart, the heart (alias the Yeitzer ha'Ra) will override one's knowledge, as the Gemara says in Sanhedrin, 106b 'Rachmana Liba Ba'i' - See Rashi there.
Lev Eliyahu (Sh'mos p.155): R. Yonah lists after this Mitzvos Asei of remembering Hashem's Chesed, fearing Him, loving Him, and clinging to Him. Through contemplating His greatness and remembering His Chesed, one comes to fear, from fear to love, and from love to Devekus.
"Vahashevosa el Levavecha". Why does the Torah write ?Levavecha? and not ?Libcha??
R. Bachye: Because the heart comprises two parts ? the Yeitzer ha?Tov and the Yeitzer ha?Ra, and the Pasuk comes to counter the claim of the Yeitzer ha?Ra, who maintains that there are two gods (Chas ve?Shalom) ? one in heaven and one on earth.
What are the connotations of "Ein Od"?
R. Bachye: With reference to 4:39:1.1:1 ? To declare that there is one G-d who rules over both Heaven and earth ? to negate the Yeitzer-ha?Ra?s claim that there are two.
Seforno: All the above is only possible if there is one Creator, 1 who is removed from physicality and above it to the furthest conceivable extent. 2
Targum Yonasan: There is no deity beside Hashem. 3
There is no existence that is outside of Hashem.
