There is Only One
This talks about the Oneness of God
The last words of this bible verse say, "And there is no God but me. Its exactly what this chapter is about. The chapter in Green's book makes the claim that God is the only one and explains the Jewish idea of monotheism.
Do not take up idols. This is the idea of putting anyone or anything above God. It is forbidden and damages your relationship with God.
The book of Genesis explains that God separated the Heavens and the Earth, light and darkness, land, sea and sky, and saw the goodness of the world. This separate distinction of where God is and what opposites God created are merely proof that there is one God, for Green match this point by saying that this creation is one but separate. It's like a sandwich your mom made you as a kid, peanut butter on one piece of bread and jelly on the other and they smash together to have the whole sandwich. The opposite slices are bound together to make one. and divided they remain the sandwich just different flavors.
Here I see the reason for One God, the creator of the universe; love. Love shown to neighbor. Green writes that one of Judaisms best ideas is to see the Divine's Grace in each other and know that it connects you to the same God. I think that 2 Samuel shows the type of love that comes from recognizing a common root.
(ה) עֻבָּרָה שֶׁהֵרִיחָה, מַאֲכִילִין אוֹתָהּ עַד שֶׁתָּשִׁיב נַפְשָׁהּ. חוֹלֶה מַאֲכִילִין אוֹתוֹ עַל פִּי בְקִיאִין. וְאִם אֵין שָׁם בְּקִיאִין, מַאֲכִילִין אוֹתוֹ עַל פִּי עַצְמוֹ, עַד שֶׁיֹּאמַר דָּי:
(5) With regard to a pregnant woman who smelled food and was overcome by a craving to eat it, one feeds her until she recovers, as failure to do so could lead to a life-threatening situation. If a person is ill and requires food due to potential danger, one feeds him according to the advice of medical experts who determine that he indeed requires food. And if there are no experts there, one feeds him according to his own instructions, until he says that he has eaten enough and needs no more.
I think this source (from the Yoma) explains the relationship of knowing the Divine and the call to treat each creature with God's Grace.
(יג) וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו (בראשית יא, כח), רַבִּי חִיָּא בַּר בְּרֵיהּ דְּרַב אַדָא דְּיָפוֹ, תֶּרַח עוֹבֵד צְלָמִים הָיָה, חַד זְמַן נְפֵיק לַאֲתַר, הוֹשִׁיב לְאַבְרָהָם מוֹכֵר תַּחְתָּיו. הֲוָה אָתֵי בַּר אֵינַשׁ בָּעֵי דְּיִזְבַּן, וַהֲוָה אֲמַר לֵהּ בַּר כַּמָּה שְׁנִין אַתְּ, וַהֲוָה אֲמַר לֵיהּ בַּר חַמְשִׁין אוֹ שִׁתִּין, וַהֲוָה אֲמַר לֵיהּ וַי לֵיהּ לְהַהוּא גַבְרָא דַּהֲוָה בַּר שִׁתִּין וּבָעֵי לְמִסְגַּד לְבַר יוֹמֵי, וַהֲוָה מִתְבַּיֵּשׁ וְהוֹלֵךְ לוֹ. חַד זְמַן אֲתָא חַד אִתְּתָא טְעִינָא בִּידָהּ חָדָא פִּינָךְ דְּסֹלֶת, אֲמָרָהּ לֵיהּ הֵא לָךְ קָרֵב קֳדָמֵיהוֹן, קָם נְסֵיב בּוּקְלָסָא בִּידֵיהּ, וְתַבְרִינוּן לְכָלְהוֹן פְּסִילַיָא, וִיהַב בּוּקְלָסָא בִּידָא דְּרַבָּה דַּהֲוָה בֵּינֵיהוֹן. כֵּיוָן דַּאֲתָא אֲבוּהָ אֲמַר לֵיהּ מַאן עָבֵיד לְהוֹן כְּדֵין, אֲמַר לֵיהּ מַה נִּכְפּוּר מִינָךְ אֲתַת חָדָא אִתְּתָא טְעִינָא לָהּ חָדָא פִּינָךְ דְּסֹוֹלֶת, וַאֲמַרַת לִי הֵא לָךְ קָרֵיב קֳדָמֵיהון, קָרֵיבְתְּ לָקֳדָמֵיהוֹן הֲוָה דֵּין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, וְדֵין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, קָם הָדֵין רַבָּה דַּהֲוָה בֵּינֵיהוֹן נְסַב בּוּקְלָסָא וְתַבַּרִינוֹן. אֲמַר לֵיהּ מָה אַתָּה מַפְלֶה בִּי, וְיָדְעִין אִינוּן. אֲמַר לֵיהּ וְלֹא יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר. נַסְבֵיהּ וּמְסָרֵיהּ לְנִמְרוֹד. אֲמַר לֵיהּ נִסְגוֹד לְנוּרָא, אֲמַר לֵיהּ אַבְרָהָם וְנִסְגּוֹד לְמַיָא דְּמַטְפִין נוּרָא. אֲמַר לֵיהּ נִמְרוֹד נִסְגּוֹד לְמַיָא, אֲמַר לֵיהּ אִם כֵּן נִסְגּוֹד לַעֲנָנָא דְּטָעִין מַיָא. אֲמַר לֵיהּ נִסְגּוֹד לַעֲנָנָא. אָמַר לֵיהּ אִם כֵּן נִסְגּוֹד לְרוּחָא דִּמְבַדַּר עֲנָנָא. אֲמַר לֵיהּ נִסְגּוֹד לְרוּחָא. אֲמַר לֵיהּ וְנִסְגּוֹד לְבַר אֵינָשָׁא דְּסָבֵיל רוּחָא. אֲמַר לֵיהּ מִלִּין אַתְּ מִשְׁתָּעֵי, אֲנִי אֵינִי מִשְׁתַּחֲוֶה אֶלָּא לָאוּר, הֲרֵי אֲנִי מַשְׁלִיכֲךָ בְּתוֹכוֹ, וְיָבוֹא אֱלוֹהַּ שֶׁאַתָּה מִשְׁתַּחֲוֶה לוֹ וְיַצִּילְךָ הֵימֶנּוּ. הֲוָה תַּמָן הָרָן קָאֵים פְּלוּג, אָמַר מַה נַּפְשָׁךְ אִם נָצַח אַבְרָהָם אֲנָא אָמַר מִן דְּאַבְרָהָם אֲנָא וְאִם נָצַח נִמְרוֹד אֲנָא אֲמַר דְּנִמְרוֹד אֲנָא. כֵּיוָן שֶׁיָּרַד אַבְרָהָם לְכִבְשַׁן הָאֵשׁ וְנִצֹּל, אָמְרִין לֵיהּ דְּמַאן אַתְּ, אֲמַר לְהוֹן מִן אַבְרָהָם אֲנָא, נְטָלוּהוּ וְהִשְּׁלִיכוּהוּ לָאוּר וְנֶחְמְרוּ בְּנֵי מֵעָיו, וְיָצָא וּמֵת עַל פְּנֵי תֶּרַח אָבִיו, הֲדָא הוּא דִכְתִיב: וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח וגו'.
(13) [Genesis 11:28 says,] “And Haran died in the presence of his father Terach.” Rabbi Hiyya said: Terach was a manufacturer of idols. He once went away somewhere and left Abraham to sell them in his place. A man came in and wished to buy one."How old are you?" Abraham asked the man. "Fifty years old," he said. "Woe to such a man, who is fifty years old and would worship a day old object!" Avraham said. On another occasion a woman came in with a plateful of flour and requested him, "Take this and offer it to them." So he took a stick and broke them, and put the stick in the hand of the largest. When his father returned he demanded, "What have you done to them?" "I cannot conceal it from you. A woman came with a plateful of fine meal and requested me to offer it to them. One claimed, 'I must eat first,' while another claimed, 'I must eat first.' Thereupon, the largest arose, took the stick and broke them." "Why do you make sport of me? Have they any knowledge?" Terach said. "Should not your ears hear what your mouth has said?" Avraham said. Thereupon Terach seized him and delivered him to Nimrod. "Let us worship fire," Nimrod said. "Let us rather worship water which quenches fire," Avraham said. "Let us worship water," Nimrod said. "Let us rather worship the clouds which bear the water," Avraham said. "Let us then worship the clouds," Nimros said. "Let us worship the wind which disperses the clouds," Avraham said. "Let us worship the wind," Nimrod said. "Let us worship human beings which can stand up to the wind," Avraham said. "You are just bandying words, and we will worship nothing but the fire. Behold, I will cast you into it, and let your God whom you adore come and save you from it!" Nimrod said. Now Haran was standing there undecided. "If Avraham is victorious, I will say that I am of Avraham’s belief, while if Nimrod is victorious, I will say that I am on Nimrod’s side," he thought. When Avraham descended into the fiery furnace and was saved, Nimrod asked him, "Of whose belief are you?" "Of Abraham’s," he replied. Thereupon he seized him and cast him into the fire; his innards were scorched and he died in the presence of his father. Hence it is written, "And Haran died in the presence of his father Terach."
I think this source points out that-lest you die if you take up false idols and admire them greater than you do God. This is an example Green cites in the book.
(י) אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא.
(10) Rabbi Hoshaya said: When the Holy One of Blessing created the first ADAM, the Ministering Angels erred and wanted to say the kedusha before him. A parable: A king and his governor were in a chariot and the people of the realm wanted to say "Domine" to the king, but didn't know which [was the king]. So what did the king do? He shoved [the governor] and ejected him from the chariot and everyone knew [that one] was the governor. So too, when the Holy One of Blessing created the first ADAM, the Ministering Angels erred and wanted to say the kedusha before him. What did the Holy One of Blessing do? He caused slumber to fall upon him so everyone knew [that one] was the ADAM, as it is written: "Withdraw from the ADAM who has breath in his nostrils, for how little is he to be esteemed" (Isaiah 2:22)
I added in this source that Green cites in chapter 2 because I think that it shows the correlation between creation and God. That all of it especially humans originate from this creator, this one God.