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How could Avrohom make Hashem (ה׳) 'Elokei HaAretz' while Shema declares He's only 'Elokeinu' now, not yet God of all nations? The Maharal distinguishes between general recognition of God's role in creation versus complete recognition of His absolute unity. Our declaration of 'Hashem echad' affirms the deeper truth that His unity is already complete reality, even when the world doesn't yet see it.
This shiur explores a fundamental question in Rashi (רש"י)'s commentary regarding the apparent contradiction in Avrohom Avinu's words when he refers to Hashem (ה׳) sometimes as 'Elokei HaShamayim v'Elokei HaAretz' and other times as only 'Elokei HaShamayim.' Rashi explains that when Hashem first took Avrohom from his father's house, He was only recognized as Elokei HaShamayim because people did not yet know Him. However, by the time of Eliezer's mission, Avrohom had publicized Hashem's name, making Him 'common in the mouth of people,' thus earning the title Elokei HaAretz as well. The shiur then examines a parallel issue in Parshas V'eschanan regarding Krias Shema. Rashi explains that 'Hashem Elokeinu Hashem echad' means that Hashem is currently our God but not yet the God of the nations - that will only occur in the future when all nations recognize Him. The Mizrachi raises a fundamental question: if this pasuk serves as the source for the mitzvah (מצוה) of Yichud Hashem (recognizing God's unity), how can it be declaring that Hashem is not echad now but only will be in the future?
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Parshas Chayei Sarah 24:3-7, Parshas V'eschanan - Krias Shema
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