Knowing God
His power, discretion, truth, love and justice
If you’re a typical Jewish day school attendee, you think the point of the Exodus story is to accomplish exactly that- having the Hebrews exit Egypt. “Let my people go!” is the rallying cry, after all. Isn’t it?
No. The entire point of the Exodus story actually revolves around God. Who God is, knowing God, and what it means that one knows God.
It begins in the previous week’s parsha when Moses explicitly asks
וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־הָֽאֱלֹהִ֗ים הִנֵּ֨ה אָנֹכִ֣י בָא֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְאָמַרְתִּ֣י לָהֶ֔ם אֱלֹהֵ֥י אֲבוֹתֵיכֶ֖ם שְׁלָחַ֣נִי אֲלֵיכֶ֑ם וְאָֽמְרוּ־לִ֣י מַה־שְּׁמ֔וֹ מָ֥ה אֹמַ֖ר אֲלֵהֶֽם׃ Moses said to God, “When I come to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ what shall I say to them?”
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־מֹשֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם׃ And God said to Moses, “Ehyeh-Asher-Ehyeh.”a Meaning of Heb. uncertain; variously translated: “I Am That I Am”; “I Am Who I Am”; “I Will Be What I Will Be”; etc. He continued, “Thus shall you say to the Israelites, ‘Ehyeh Others “I Am” or “I Will Be.” sent me to you.’”
וַיֹּ֩אמֶר֩ ע֨וֹד אֱלֹהִ֜ים אֶל־מֹשֶׁ֗ה כֹּֽה־תֹאמַר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֹתֵיכֶ֗ם אֱלֹהֵ֨י אַבְרָהָ֜ם אֱלֹהֵ֥י יִצְחָ֛ק וֵאלֹהֵ֥י יַעֲקֹ֖ב שְׁלָחַ֣נִי אֲלֵיכֶ֑ם זֶה־שְּׁמִ֣י לְעֹלָ֔ם וְזֶ֥ה זִכְרִ֖י לְדֹ֥ר דֹּֽר׃ And God said further to Moses, “Thus shall you speak to the Israelites: The LORD,cThe name YHWH (traditionally read Adonai “the Lord”) is here associated with the root hayah “to be.” the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you:
This shall be My name forever,
This My appellation for all eternity.
Pharaoh challenges this God. He explains he does not know him.
וְאַחַ֗ר בָּ֚אוּ מֹשֶׁ֣ה וְאַהֲרֹ֔ן וַיֹּאמְר֖וּ אֶל־פַּרְעֹ֑ה כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שַׁלַּח֙ אֶת־עַמִּ֔י וְיָחֹ֥גּוּ לִ֖י בַּמִּדְבָּֽר׃ Afterward Moses and Aaron went and said to Pharaoh, “Thus says the LORD, the God of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.”
וַיֹּ֣אמֶר פַּרְעֹ֔ה מִ֤י יְהֹוָה֙ אֲשֶׁ֣ר אֶשְׁמַ֣ע בְּקֹל֔וֹ לְשַׁלַּ֖ח אֶת־יִשְׂרָאֵ֑ל לֹ֤א יָדַ֙עְתִּי֙ אֶת־יְהֹוָ֔ה וְגַ֥ם אֶת־יִשְׂרָאֵ֖ל לֹ֥א אֲשַׁלֵּֽחַ׃ But Pharaoh said, “Who is the LORD that I should heed Him and let Israel go? I do not know the LORD, nor will I let Israel go.”
The Hebrews are angry with Moses for causing them pain, since Pharaoh forces them to work harder- and does not provide them with straw. Moses, in turn, feels pained he has made things worse for His brethren. He turns to God, upset.
וּמֵאָ֞ז בָּ֤אתִי אֶל־פַּרְעֹה֙ לְדַבֵּ֣ר בִּשְׁמֶ֔ךָ הֵרַ֖ע לָעָ֣ם הַזֶּ֑ה וְהַצֵּ֥ל לֹא־הִצַּ֖לְתָּ אֶת־עַמֶּֽךָ׃ Ever since I came to Pharaoh to speak in Your name, he has dealt worse with this people; and still You have not delivered Your people.”
God reassures Moses in a lengthy answer.
וַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י יְהֹוָֽה׃ God (Elohim) spoke to Moses and said to him, “I am the LORD (Adonoy).
וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־יַעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י וּשְׁמִ֣י יְהֹוָ֔ה לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם׃ I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name יהוה.aThis divine name is traditionally not pronounced; instead, Adonai, “(the) Lord,” is regularly substituted for it.
וְגַ֨ם הֲקִמֹ֤תִי אֶת־בְּרִיתִי֙ אִתָּ֔ם לָתֵ֥ת לָהֶ֖ם אֶת־אֶ֣רֶץ כְּנָ֑עַן אֵ֛ת אֶ֥רֶץ מְגֻרֵיהֶ֖ם אֲשֶׁר־גָּ֥רוּ בָֽהּ׃ I also established My covenant with them, to give them the land of Canaan, the land in which they lived as sojourners.
וְגַ֣ם ׀ אֲנִ֣י שָׁמַ֗עְתִּי אֶֽת־נַאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַעֲבִדִ֣ים אֹתָ֑ם וָאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי׃ I have now heard the moaning of the Israelites because the Egyptians are holding them in bondage, and I have remembered My covenant.
לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵל֮ אֲנִ֣י יְהֹוָה֒ וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃ Say, therefore, to the Israelite people: I am the LORD- Adonoy. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements.
וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם׃ And I will take you to be My people, and I will be your God. And you shall know that I, the LORD (Adonoy), am your God who freed you from the labors of the Egyptians.
וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב וְנָתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מוֹרָשָׁ֖ה אֲנִ֥י יְהֹוָֽה׃ I will bring you into the land which I sworebLit. “raised My hand.” to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I the LORD.”
God then clarifies that Moses will be his representative on earth- a kind of God (Elohim)- although note Elohim can also mean nobleman- when it comes to dealing with Pharaoh.
וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה רְאֵ֛ה נְתַתִּ֥יךָ אֱלֹהִ֖ים לְפַרְעֹ֑ה וְאַהֲרֹ֥ן אָחִ֖יךָ יִהְיֶ֥ה נְבִיאֶֽךָ׃ The LORD replied to Moses, “See, I place you in the role of God (Elohim) to Pharaoh, with your brother Aaron as your prophet.
God will cause Pharaoh to let the Hebrews go- eventually. But first He will ensure that not only the Israelites but also the Egyptians know that He is God (Adonoy).
וְיָדְע֤וּ מִצְרַ֙יִם֙ כִּֽי־אֲנִ֣י יְהֹוָ֔ה בִּנְטֹתִ֥י אֶת־יָדִ֖י עַל־מִצְרָ֑יִם וְהוֹצֵאתִ֥י אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִתּוֹכָֽם׃ And the Egyptians shall know that I am the LORD (Adonoy), when I stretch out My hand over Egypt and bring out the Israelites from their midst.”
Now see Exodus 7:17.
כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה בְּזֹ֣את תֵּדַ֔ע כִּ֖י אֲנִ֣י יְהֹוָ֑ה הִנֵּ֨ה אָנֹכִ֜י מַכֶּ֣ה ׀ בַּמַּטֶּ֣ה אֲשֶׁר־בְּיָדִ֗י עַל־הַמַּ֛יִם אֲשֶׁ֥ר בַּיְאֹ֖ר וְנֶהֶפְכ֥וּ לְדָֽם׃ Thus says the LORD, “By this you shall know that I am the LORD (Adonoy).” See, I shall strike the water in the Nile with the rod that is in my hand, and it will be turned into blood;
In Exodus 8:15 the magicians are finally faced with a plague they do not know how to replicate. They admit this is the finger of God, but they use the word Elohim, not Adonoy. They still do not have knowledge of God in His form of Adonoy.
וַיֹּאמְר֤וּ הַֽחַרְטֻמִּם֙ אֶל־פַּרְעֹ֔ה אֶצְבַּ֥ע אֱלֹהִ֖ים הִ֑וא וַיֶּחֱזַ֤ק לֵב־פַּרְעֹה֙ וְלֹֽא־שָׁמַ֣ע אֲלֵהֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃ {ס} and the magicians said to Pharaoh, “This is the finger of God (Elohim)!” But Pharaoh’s heart stiffened and he would not heed them, as the LORD had spoken.
Now look at 9:13-16.
וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה הַשְׁכֵּ֣ם בַּבֹּ֔קֶר וְהִתְיַצֵּ֖ב לִפְנֵ֣י פַרְעֹ֑ה וְאָמַרְתָּ֣ אֵלָ֗יו כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י הָֽעִבְרִ֔ים שַׁלַּ֥ח אֶת־עַמִּ֖י וְיַֽעַבְדֻֽנִי׃ The LORD said to Moses, “Early in the morning present yourself to Pharaoh and say to him, ‘Thus says the LORD, the God of the Hebrews: Let My people go to worship Me.
כִּ֣י ׀ בַּפַּ֣עַם הַזֹּ֗את אֲנִ֨י שֹׁלֵ֜חַ אֶת־כׇּל־מַגֵּפֹתַי֙ אֶֽל־לִבְּךָ֔ וּבַעֲבָדֶ֖יךָ וּבְעַמֶּ֑ךָ בַּעֲב֣וּר תֵּדַ֔ע כִּ֛י אֵ֥ין כָּמֹ֖נִי בְּכׇל־הָאָֽרֶץ׃ For this time I will send all My plagues upon your person, and your courtiers, and your people, in order that you may know that there is none like Me in all the world.
כִּ֤י עַתָּה֙ שָׁלַ֣חְתִּי אֶת־יָדִ֔י וָאַ֥ךְ אוֹתְךָ֛ וְאֶֽת־עַמְּךָ֖ בַּדָּ֑בֶר וַתִּכָּחֵ֖ד מִן־הָאָֽרֶץ׃ I could have stretched forth My hand and stricken you and your people with pestilence, and you would have been effaced from the earth.
וְאוּלָ֗ם בַּעֲב֥וּר זֹאת֙ הֶעֱמַדְתִּ֔יךָ בַּעֲב֖וּר הַרְאֹתְךָ֣ אֶת־כֹּחִ֑י וּלְמַ֛עַן סַפֵּ֥ר שְׁמִ֖י בְּכׇל־הָאָֽרֶץ׃ Nevertheless I have spared you for this purpose: in order to show you My power, and in order that My Name may resound throughout the world.
It does not get more explicit than this. This is God making clear to Pharaoh that He has the ability to wipe him and his people from the earth in one quick blow. The reason He is not doing this is because He wants Pharaoh to incontrovertibly understand who God is and that there is no other god like Him. Additionally, God wants His Name to resound throughout the world.
Which name? Not Elohim. Adonoy.
At this point, some Egyptians heed the warning
הַיָּרֵא֙ אֶת־דְּבַ֣ר יְהֹוָ֔ה מֵֽעַבְדֵ֖י פַּרְעֹ֑ה הֵנִ֛יס אֶת־עֲבָדָ֥יו וְאֶת־מִקְנֵ֖הוּ אֶל־הַבָּתִּֽים׃ Those among Pharaoh’s courtiers who feared the LORD’s (Adonoy’s) word brought their slaves and livestock indoors to safety;
but many others don’t.
The hail makes an impression on Pharaoh.
וַיִּשְׁלַ֣ח פַּרְעֹ֗ה וַיִּקְרָא֙ לְמֹשֶׁ֣ה וּֽלְאַהֲרֹ֔ן וַיֹּ֥אמֶר אֲלֵהֶ֖ם חָטָ֣אתִי הַפָּ֑עַם יְהֹוָה֙ הַצַּדִּ֔יק וַאֲנִ֥י וְעַמִּ֖י הָרְשָׁעִֽים׃ Thereupon Pharaoh sent for Moses and Aaron and said to them, “I stand guilty this time. The LORD (Adonoy) is righteous, and I and my people are wicked.
By the end of this parsha, even though Pharaoh has acknowledged God (Adonoy’s) existence, he has still not come round to obeying Him.
So what is going on here? Why is it important for God to make His name known? And what is special about the name Adonoy as opposed to the name Elohim?
Rabbi David Fohrman in his book 'The Exodus You Almost Passed Over’ does a magnificent job of explaining all of this in great depth. I’m going to excerpt from the book, but there’s a lot more I’m not detailing here.
First- the names matter.
They seem to be an integral part of the story, a lynchpin of sorts. Moses, at the Burning Bush, seems to want to understand God’s name before accepting the leadership role God is thrusting upon him. and, just before the Ten Plagues begin, the Almighty seems to want to “introduce” Himself, via His name, to Moses, Egypt, and perhaps the world. These names are important. The rest of the Exodus seems to ride upon them. What are we to make of them?
-page 42, ‘The Exodus You Almost Passed Over’
It turns out the Exodus was going to demonstrate something very important.
[T]he redemption from Egypt…would be a process through which He (God) would come to be known as YHVH (Adonoy)- the God who created everything, and who exists outside of His creation. God, of course, had always been the Creator, but this had never been demonstrated unambiguously to humanity. Now it would be. The Exodus would be the vehicle for that.
Why was it not enough for God to be known as El Shaddai, a very powerful deity? Why was it so important for Him to be known instead as YHVH, the Creator-God?
-page 60, ‘The Exodus You Almost Passed Over’
To address this, Fohrman discusses the differences between polytheism and monotheism. There are many. One of them is the relationship between humans and the God (or gods) involved. In polytheism, the gods are capricious powers who you as a human must appease. In contrast, in monotheism, where one believes in a Creator God, you have a relationship with that God. That relationship is based on gratitude, appreciation and more- it’s not meant to be about appeasement.
There’s more. Polytheism sees everything as being about clashes between the gods such that might makes right. The most powerful god prevails, and so too with humans. In contrast, the monotheist vision of God believes in morality. There is a system of morals and ethics that God desires humanity to follow, and it is not just about power.
But there’s more to it than that. Leon R. Kass in his book ‘Founding God’s Nation: Reading Exodus’ says it succinctly.
First, Pharaoh’s statement beautifully articulates his starting positions- “No and No”- and vividly exposes the huge challenge for Moses and God: how to turn then into “Yes and Yes”- “yes, I know Y-H-V_H,” and “Yes, I will let them go.” Second, without intending it, Pharaoh has enunciated in negative form a central teaching of the entire Torah: human freedom ultimately depends on knowledge of the Lord. Where human rulers do not know the Lord (and, therefore, each human being’s equal and grateful relationship to Him), their subjects will not be free. Despotism is a child of ignorance of God. And third, although presented as independent negations (“I do not know”; “I will not release”), the second one rests on the more important first one. Pharaoh’s lack of knowledge of the Lord thus becomes the central focus of all subsequent events. Only if Pharaoh and Egypt come to know and acknowledge the Lord will the deliverance of the Israelites be rightly understood and compelling for everyone, readers included.
-page 101
By the time the plagues are concluded, we - Hebrew and Egyptians- will have learned a lot about God. Here’s Kass again, on page 156.
And what have we (and the “Egyptian Moses”) learned so far about the Lord God of Israel? What “effective knowledge” have we obtained about “I-Will-Be-What-I-Will-Be” by watching what He has done in the world?
First, the Lord is more powerful- over nature and over everything revered in Egypt, from the Nile to the sun- than Pharaoh and his magicians.
Second, His power is guided by a discriminating intelligence and deliberate intention. His deeds are preceded by articulate speech; He can re-create order, by acts of separation, out of the chaos that He can produce; He distinguishes between Israel (protected from the plagues) and Egypt. (Later, we will see how He distinguishes, within each Egyptian household, between the firstborn and the others). His power is totally unlike the naked power of the “nature gods,” which neither speak nor make distinctions. Unlike the biggest natural powers- the causes of hurricanes, earthquakes, floods, and everything else that the Greeks called Poseidon- His power can selectively avoid harming His favorites.
Third, He is truthful. He does what He says He will do, and unlike Pharaoh, He keeps His word. You can trust what He says- booth when He promises good and when He promises bad.
Fourth, He cares for His chosen “son,” the Children of Israel, and He protects them from harm- all of them, not just the elite. (We wonder whether He cares for all human beings or only for the Israelites; can Moses yet tell that the Lord is more than just the God of the Hebrews?)
Finally, He judges and punishes. He is a moral deity, a God of judgment Who dispenses justice.
Of all of these aspects, I think the idea of morality is most important. God is a moral deity. He is not indiscriminate. To know God means to know not only Who He is but what He stands for- and He stands for exactly that- justice.
We see this in multiple places- here are just a few examples.
אַתָּה֙ הׇרְאֵ֣תָ לָדַ֔עַת כִּ֥י יְהֹוָ֖ה ה֣וּא הָאֱלֹהִ֑ים אֵ֥ין ע֖וֹד מִלְּבַדּֽוֹ׃ You have been shown these things to know that the LORD alone is God; there is none beside Him.
This verse is referencing the Exodus, Mt Sinai and more. This knowledge of God leads us to understand that God is the God of justice. See Deuteronomy 7: 9-10.
וְיָ֣דַעְתָּ֔ כִּֽי־יְהֹוָ֥ה אֱלֹהֶ֖יךָ ה֣וּא הָֽאֱלֹהִ֑ים הָאֵל֙ הַֽנֶּאֱמָ֔ן שֹׁמֵ֧ר הַבְּרִ֣ית וְהַחֶ֗סֶד לְאֹהֲבָ֛יו וּלְשֹׁמְרֵ֥י מִצְוֺתָ֖ו לְאֶ֥לֶף דּֽוֹר׃ Know, therefore, that only the LORD your God is God, the steadfast God who keeps His covenant faithfully to the thousandth generation of those who love Him and keep His commandments,
וּמְשַׁלֵּ֧ם לְשֹׂנְאָ֛יו אֶל־פָּנָ֖יו לְהַאֲבִיד֑וֹ לֹ֤א יְאַחֵר֙ לְשֹׂ֣נְא֔וֹ אֶל־פָּנָ֖יו יְשַׁלֶּם־לֽוֹ׃ but who instantly requites with destruction those who reject Him—never slow with those who reject Him, but requiting them instantly.
We see there are individuals throughout Tanakh who do not know God. And it is not literal. They were taught about God. But their actions demonstrate that they do not know Him.
We see it in Judges 2:10, when the generation subsequent to Joshua’s decides to worship idols.
וְגַם֙ כׇּל־הַדּ֣וֹר הַה֔וּא נֶאֶסְפ֖וּ אֶל־אֲבוֹתָ֑יו וַיָּ֩קׇם֩ דּ֨וֹר אַחֵ֜ר אַחֲרֵיהֶ֗ם אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ אֶת־יְהֹוָ֔ה וְגַם֙ אֶת־הַֽמַּעֲשֶׂ֔ה אֲשֶׁ֥ר עָשָׂ֖ה לְיִשְׂרָאֵֽל׃ {פ}
And all that generation were likewise gathered to their fathers.
Another generation arose after them, which did not know God or the deeds that He had wrought for Israel.
Of course those people knew about God! But they chose not to know Him- in that they did not act like they knew Him. (This is exactly like the interpretation that says the Pharaoh who did not know Joseph was actually the same Pharaoh who had known Joseph, but he was choosing to act as though he did not know him.)
We also see it with the priests Hofni and Pinchas, who gluttonously steal from God’s sacrifices and sleep with married women. See I Samuel 2:12.
וּבְנֵ֥י עֵלִ֖י בְּנֵ֣י בְלִיָּ֑עַל לֹ֥א יָדְע֖וּ אֶת־יְהֹוָֽה׃ Now Eli’s sons were scoundrels; they did not know the LORD.
It is inconceivable that the sons of the High Priest did not know God. Of course they knew about Him. But they did not act as if they knew. Because of that, they and there are family are given a terrible punishment.
This is also all over Jeremiah- people not knowing God even though they ought to- including the leaders of the generation- leaders, prophets and priests. It’s very clear this refers to their blasphemous and cruel actions- oppressing others, committing adultery, serving idols.
But the hope of the world is that one day we- Israelites, and indeed the whole world- will come to know God. And when we do that, our actions will demonstrate it- we will be just, and the world will be ruled by morality and justice once more. Here are some indications of this pivotal hope.
וְנָֽתַתִּי֩ לָהֶ֨ם לֵ֜ב לָדַ֣עַת אֹתִ֗י כִּ֚י אֲנִ֣י יְהֹוָ֔ה וְהָיוּ־לִ֣י לְעָ֔ם וְאָ֣נֹכִ֔י אֶהְיֶ֥ה לָהֶ֖ם לֵאלֹהִ֑ים כִּֽי־יָשֻׁ֥בוּ אֵלַ֖י בְּכׇל־לִבָּֽם׃ {ס} And I will give them the heart to know me, for I am the LORD. And they shall be My people and I will be their God, when they turn back to Me with all their heart.
and similarly
כִּ֣י זֹ֣את הַבְּרִ֡ית אֲשֶׁ֣ר אֶכְרֹת֩ אֶת־בֵּ֨ית יִשְׂרָאֵ֜ל אַחֲרֵ֨י הַיָּמִ֤ים הָהֵם֙ נְאֻם־יְהֹוָ֔ה נָתַ֤תִּי אֶת־תּֽוֹרָתִי֙ בְּקִרְבָּ֔ם וְעַל־לִבָּ֖ם אֶכְתְּבֶ֑נָּה וְהָיִ֤יתִי לָהֶם֙ לֵֽאלֹהִ֔ים וְהֵ֖מָּה יִֽהְיוּ־לִ֥י לְעָֽם׃ But such is the covenant I will make with the House of Israel after these days—declares the LORD: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people.
וְלֹ֧א יְלַמְּד֣וּ ע֗וֹד אִ֣ישׁ אֶת־רֵעֵ֜הוּ וְאִ֤ישׁ אֶת־אָחִיו֙ לֵאמֹ֔ר דְּע֖וּ אֶת־יְהֹוָ֑ה כִּֽי־כוּלָּם֩ יֵדְע֨וּ אוֹתִ֜י לְמִקְּטַנָּ֤ם וְעַד־גְּדוֹלָם֙ נְאֻם־יְהֹוָ֔ה כִּ֤י אֶסְלַח֙ לַֽעֲוֺנָ֔ם וּלְחַטָּאתָ֖ם לֹ֥א אֶזְכָּר־עֽוֹד׃ {ס} No longer will they need to teach one another and say to one another, “Know the LORD”; for all of them, from the least of them to the greatest, shall know Me—declares the LORD.
For I will forgive their iniquities,
And remember their sins no more.
See also
לָכֵ֞ן אֱמֹ֣ר לְבֵֽית־יִשְׂרָאֵ֗ל כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה לֹ֧א לְמַעַנְכֶ֛ם אֲנִ֥י עֹשֶׂ֖ה בֵּ֣ית יִשְׂרָאֵ֑ל כִּ֤י אִם־לְשֵׁם־קׇדְשִׁי֙ אֲשֶׁ֣ר חִלַּלְתֶּ֔ם בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אתֶם שָֽׁם׃ Say to the House of Israel: Thus said the Lord GOD: Not for your sake will I act, O House of Israel, but for My holy name, which you have caused to be profaned among the nations to which you have come.
וְקִדַּשְׁתִּ֞י אֶת־שְׁמִ֣י הַגָּד֗וֹל הַֽמְחֻלָּל֙ בַּגּוֹיִ֔ם אֲשֶׁ֥ר חִלַּלְתֶּ֖ם בְּתוֹכָ֑ם וְיָדְע֨וּ הַגּוֹיִ֜ם כִּֽי־אֲנִ֣י יְהֹוָ֗ה נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה בְּהִקָּדְשִׁ֥י בָכֶ֖ם לְעֵינֵיהֶֽם׃ I will sanctify My great name which has been profaned among the nations—among whom you have caused it to be profaned. And the nations shall know that I am the LORD—declares the Lord GOD—when I manifest My holiness before their eyes through you.
People have all sorts of visions for what a Messianic age would hold. To me, a Messianic age would be exactly this- everyone having knowledge of God. And when I say knowledge of God, I don’t mean simply knowing He exists- like Hofni and Pinchas or the priests in the time of Jeremiah did- I mean acting like He exists. Because that is where true knowledge leads. It leads us to act in a manner that demonstrates that there is One who sees and watches and beholds everything you do, and that you cannot hide from His gaze. He will see justice served. He is the God of the Exodus, and that is a mighty and moral God indeed.