תהלים, פרק ל״ג, פסוק ט׳

True awe of God is rooted in the recognition of His absolute power, both in forming the universe and in actively guiding its daily course. The primary approach among commentators is that this divine power unfolds in two complementary stages: the initial creation of reality and its ongoing existence. The act of bringing the world into being was driven solely by God's internal will, requiring no physical tools [אבן עזרא]. Whenever He makes a decree, reality forms exactly as He desires [מצודת דוד]. Following this immediate act of creation is a second stage, which is the permanent maintenance of the world. While the initial creation was a singular, immediate action, the ongoing existence of the universe relies on a continuous decree that extends indefinitely into the future [מלבי״ם, ביאור שטיינזלץ]. However, another perspective suggests that this two-stage concept is simply a stylistic expression, with both ideas reflecting the single truth that God's power is present in absolutely every action [אבן עזרא].

The continued existence of the physical world is never guaranteed by nature alone. According to the natural order, water should cover the entire surface of the earth. Yet, God sets a firm boundary, commanding the oceans to stay in their place. This constant, active control over nature serves as proof that the world was intentionally created rather than having existed eternally on its own [אלשיך]. Because the universe does not sustain itself, it relies entirely on God's constant supervision. If He were to remove His attention for even a moment, all living creatures would perish. This absolute, moment-to-moment dependence is the very reason why all inhabitants of the earth must hold a deep awe of Him [מלבי״ם].

This divine control extends far beyond the physical laws of nature, directly shaping human history and everyday events. No amount of human wealth or clever scheming can alter what God has decided will happen [רד״ק]. Even when a certain political or historical reality appears to last for a long time, people should not mistakenly believe it operates independently. It continues to exist solely because God allows it to stand [מאירי]. On a more homiletic level, this concept of creation and continuation parallels the human life cycle. The initial act of creation can be seen as a reference to the creation of woman, while the ongoing establishment of reality points to the children who carry forward and sustain the future generations [תורה תמימה].