Exploration of the Shema

HEAR, O ISRAEL: THE L-RD OUR G-D, THE L-RD IS ONE.

Reflections on the Shema

Some may be familiar with the Shema already and know it as a Jewish prayer and others may recognize it as coming from Deuteronomy chapter 6, verse 4.

Debarim/Deuteronomy 6:1-25

“(1) This is the mandate, the rules and the laws that יהוה your G-d commanded [me] to teach you, so that you shall keep them in the land you are crossing over to occupy.

(2) Remain in awe of (alt, that you may fear) יהוה your G-d, so that you will keep all His rules (statutes) and laws (commandments) that I am prescribing to you. You, your children and your children's children [must keep them] as long as they live, so that you will long endure (alt, your days may be prolonged).

(3) Listen (alt, Obey), Israel, and be careful to do [it] (alt, willingly and faithfully). Things will then go well for you and you will increase very much [in] the land flowing with milk and honey, just as יהוה, G-d of your fathers, promised you.

(4) HEAR, O ISRAEL: יהוה (THE L-RD) OUR G-D, יהוה (THE L-RD) IS ONE (lit. "Echad"; alt, ALONE).

(5) (alt, You shall) Love G-d your L-rd with all your heart, with all your soul, and with all your might.

(6) These words which I am commanding you today must remain on your heart (alt, shall be upon your heart).

(7) Teach them to your children and speak of them when you are at home, when traveling on the road, when you lie down and when you get up.

(8) Bind [these words] as a sign on your hand, and let them be an emblem (alt, symbol, jewel, frontlet) in the center of your head (alt, between your eyes).

(9) [Also] write (alt, inscribe) them on the doorposts of your houses and gates.

(10) When יהוה your G-d brings you to the land that He swore to your fathers, Abraham, Isaac and Jacob, that He would give to you, [you will find] great, flourishing cities that you did not build.

(11) [You will also have] houses filled with all good things that you did not put there, finished cisterns that you did not quarry, and vineyards and olive trees that you did not plant. You will eat and be satisfied,

(12) but be careful that you do not forget יהוה, who is the One who brought you out of Egypt, the place of slavery (alt, house of bondage; meaning oppression).

(13) Remain in awe of יהוה (alt, Revere only HaShem) your G-d, serve Him (alt, worship Him alone), and swear [only] by His name.

(14) Do not follow other deities, such as the gods of the nations around you.

(15)יהוה your G-d (lit, Elohim) is a G-d (lit, El) demanding exclusive allegiance from you (alt, is an impassioned/jealous G-d). Do not cause יהוה your G-d's anger to be unleashed against you, since it will destroy you from the face of the earth.

(16) Do not test יהוה your G-d, as you tested Him in Massah.

(17) Be very careful to keep the commandments of יהוה your G-d, as well as the rituals and decrees that He commanded you.

(18) Do what is upright and good in G-D's eyes (alt, in the sight of יהוה), so that He will be good to you. You will then come and occupy the good land that יהוה promised your fathers.

(19) As יהוה promised, He will repulse all your enemies before you.

(20) In the future, your child may ask you, 'What are the rituals, rules and laws that יהוה our G-d has commanded you?'

(21) You must tell him, 'We were slaves to Pharaoh in Egypt, but God brought us out of Egypt with a mighty hand.

(22) יהוה directed great and terrible miracles against Pharaoh and all his household before our very eyes.

(23) We are the ones He brought out of there, to bring us to the land He promised our fathers, and give it to us.

(24) יהוה commanded us to keep all these rules, so that [we] would remain in awe of יהוה for all time, so that we would survive, as is now the case [also] (alt, even as [we are] today).

(25) It is our privilege (merit) to safeguard and keep this entire Instruction (mandate) before יהוה our G-d, as He commanded us.'

Translation adapted from Hebrew Masora, Kaplan, JPS (1917), and NJPS (1985/8).

Simple enough, right? Well, there's a lot to the Shema (more so than can be explained here) and hopefully you would think on it for some time today even after this (see especially: Norman Lamm, "The Shema: Spirituality and Law in Judaism," JPS 1998).

In the chapter, we read that the Shema tells us to follow in the commandments of Adonai, that we are to write them on our hearts and on our minds, that we are to love Adonai, that we are to teach these words, to remember His deeds, and to guard all His commands, among other commands. So why place such significance on such a short sentence from this chapter? Shema is the Hebrew word for hear, but it primarily means to take heed and obey, so Shema Yisrael (Hear O Israel) is the acceptance of these responsibilities laid forth in the Shema. We put our trust in the One Elohim and accept His call, to “take on the yoke of Torah (or the yoke of Heaven; or the yoke of the covenant).”

In the next part of the Shema, the Divine Name (HaShem) is referenced here, "Adonai is our Elohim." Now, this phrase implies a personal and communal relationship. He is not my G-d alone, but He is ours. He is not the G-d of my forefathers only, He is ours. He is not the G-d of one people only, but all who will hear and obey (in our siddurim we pray daily that all will come to acknowledge G-d for instance); that is to accept a renewed nature. This also relates back to Yisra'el, that we will become a unified people once again. All those that chose to bless Yisrael and desire to learn about G-d will come to heed G-d, indeed that all people will come to worship Adonai. Of course, not all will be part of Yisra’el, but surely even Gentiles will come to the assembly before the Day of the L-rd (like at Sukkot as is well known; Avodah Zarah 2b, Zech 14:16).

The last words, also referencing the Divine Name is, "Adonai Echad" which means "G-d is One" or "G-d Alone" or "G-d is Infinite Unity" or "G-d is Sole Reality." These not only give the foundation of monotheism, but tell us that the L-rd alone is worthy to be praised; that G-d alone is the Creator. The L-rd alone is the Truth and sustainer of reality of our world. This also implies that G-d is Infinite; always equally just and merciful for example: no attribute of G-d's is out of balance & harmony with another (that is, when G-d acts, though it may seem more merciful, it is also perfectly just & perfectly merciful at the same time); G-d is Perfection and vis-à-vis the nature of Infinitude, G-d attributes will always be harmonious and unified perfectly (thus, G-d in Infinite essence is perfectly just and merciful at the same time - even though G-d inclines towards mercy [else who could stand; Psa 130] the attributes of G-d will never be out of sync with G-d's essence, character, or unity and thus all actions of G-d are harmoniously drawn from the L-rd's Infinite Unified essence). This also ties in to how we are all one people under Elohim because G-d is the Ultimate Truth; we then should look to the L-rd. This unity is impressed upon our community and on our hearts, personally. Adonai is a unity and thus, we are to be joined with G-d and all those who join with G-d should come together in unity.

Altogether, "Shema Yisrael Adonai (Y-H-V-H) Eloheinu Adonai (Y-H-V-H) Echad" can mean something paraphrased perhaps like, "Listen and obey these words, all my people through my servants Israel, for the Divine Name is not only my personal Elohim, but the Elohim of all of us here yesterday, today, and forever – which reminds us that G-d was, is, and is to be. This means that this community is to have our focus to be on G-d. For G-d Alone is HaShem and there is no other; for G-d is Infinite and yet One."

It reminds us that even the simplest statement is meaningful and, perhaps, that even the small things that we say reflect what is truly in our hearts. It is still true and worthy to be repeated day and night; to write it on our hearts. For more on G-d's existence and Name, see this musing.

Furthermore, it reminds us to have love for Adonai and for creation written on our hearts. Referring to the idea found in Deuteronomy 30 verses 12-14: that in true faith, we will have Torah, in our hearts (c.f., Jer 31:31-34), which is the same idea in the Shema for us to obey and, as it continues to say after the recitation of the Shema, in Deuteronomy chapter 6 verse 6, "And these Words which I am commanding you today shall be in your heart." We should remember and obey G-d's commands as if given each day.

So, what does this mean? Well, the love of humanity for Adonai and for our neighbor are the greatest commands (this is primarily Jewish and not Christian in thought, though Christianity may espouse it “louder” and attempt to wrest away the truth of what Judaism is, maligning it as legalism and insulting its beauty). Why? These are the foundation of all the commandments we find in all of Scripture, as we also learn from studying the great Jewish sages: from Hillel & Shammai to Maimonides. If we love Adonai and our neighbor, then would we ask to help unload the burden (or stuff) from our neighbor's beast (animal)? That is a specific commandment found in Scripture by the way, but do we then say, "My neighbor has groceries in his car; it's not exactly a burden on an animal, so I don't have to offer to help him?" The same principle applies: we are to help others not because it is a sign of love, but because it is on our hearts and that is the sign of love. Though all the other commandments in Scripture may be specific, they are not EXCLUSIVE. That does not mean that Scripture is imperfect or that it does not tell us what to do in every situation. On the contrary it is perfect because from these two, the greatest commandments, nothing good and true is excluded; all situations are to be done with love and reverence/respect for G-d and G-d's creations – that is the will of Adonai. These two commandments tell us how to live our lives – in constant harmony of love and reverence (e.g., "fear"). This is a love we can only have by having love be on our hearts – that is, first within us and permeating deep within our character so that all that we do is out of love (and reverence of G-d), even respecting other's boundaries (discipline/justice) is founded on love. This is awe: to recognize the majesty of G-d and G-d's creation which is grounded on both love and reverence (else it is not really awe).

Have you ever felt that perhaps you didn't know what to do in a particular situation and asked for G-d's will to be revealed for a certain action or question you have? I know I have. G-d gives it to us, that is to Hear O Yisra'el Adonai is our Elohim, Adonai is One. And we are to love Adonai our Elohim with all our heart, with all our being, with all our understanding, with all our might, and to love our neighbor as ourselves. We don't have to fret and worry because we feel like G-d is distant or quiet. On the contrary, G-d has given the Divine will - to live in love and thus not sin (if you truly love for instance, it leads to respect and fear of G-d; the converse is also true, however people tend to get stuck in guilt or shame focusing on this direction). That simple statement means so much more; that's perhaps why we have an additional “611” examples of how to properly interpret what love is, just from Torah - not to mention the other hundreds of examples throughout Scripture, whether they are in the form of exalted characteristics (middoth tovoth) of G-d or the patriarchs (and seeing how they failed and repented is important too; Judaism unlike other religions does not white wash its leaders). And we know that it is not beyond our grasp: this is attainable; it is what G-d promised to us (Deut 30:1-20).

They are not impossible because all the commandments are not just tasks or solely good deeds (what Christians refer to incorrectly as “works”). By having them being written upon our hearts, they become our desire; we want to do them because we love and have faith in Adonai. We aren't performing "works" because it is part of your character, part of your renewed self - nor is it overly concerned with spiritual salvation or blessings or reward. That doesn't mean refining oneself and heeding to G-d's Instruction isn't easy – it's hard to always embody love and respect (sometimes we want what another has or justify hurting another to try to right some wrong), but heeding Torah is what Adonai wants from us, Israel. We are to let ourselves become more set-apart and holy like Him (Lev 11:45); it is not that we make ourselves become holy – we receive G-d's Instruction (Torah) which helps us to become holy.

Let's tie all this together so we understand what significance the Shema can have in our walk (halakha), if we choose to receive it. What we can hopefully take away from all this is that love for Adonai and for our neighbor is to be written on our hearts because that is the gift that HaShem has promised to us; how beautiful is love, unity, and amity between peoples (Psa 133:1ff)?! When we realize what the Torah (aka “Law”) is, we find that all the specific commands are expressions of this love; love for G-d, love for man, love for animals, love for the world. It's not that we have to do them; it's that we become them by having love written on our hearts. We then should look to receive that blessing not necessarily saying, "This is hard work" but instead that this is our new nature to love, and to be holy, because our HaShem is holy (Lev 11:45; 19:2; 20:26). When we change our mindset to say, "I want" rather than "I need/should" the change is profound (try this just in the case of normal chores, they become easier especially when you realize they are good for you or why you do desire them; e.g., I want to clean the house so people don't get sick and we can enjoy the beauty and calm). The Shema serves then to remind us of this, to be a prayer to Avinu Malkeinu that says, "I have heard you say this to me, and I accept it by reciting it so that it will be written on my heart." We remember then that it, though a short phrase, is significant and can teach us that no matter what situation we're in, G-d's will is for us is to do all things with love and reverence (not uncontrolled love, but respectful or true, balanced love). And perhaps, just perhaps, the more we meditate on G-d's Words (Torah) and recite them, the more we will take that understanding and write it on our hearts so that we can more fully accept that we can master sin (Gen 4:7).

Other Religious Implications:

In Christianity, the Shema is arguably an important message of JC (albeit in practice, it is not commonly discussed except amongst so-called “Messianic” believers). There are many historical and theological reasons why this teaching has been lost, but in all actuality, remnants of it can be found in Christian writings.

Let's look at what the "gospel" writer recorded about JC in Mark 12:28-34 (JC is also attributed this thought, in shorter prose & slightly different terminology, in Matthew 22:35-40),

"And one of the scribes coming near, hearing them reasoning together, knowing that He had answered them well [concerning the resurrection], asked Him, 'which is the first commandment of all?'

"And Jesus answered him, 'The first of all the commands is, Hear, O Israel, the L-rd is our G-d, the L-rd is One.'

"And you shall love the L-RD your G-d with all your heart, and with all your being, and with all your mind, and with all your strength. This is the first command."

"And the second like it, is this, 'You shall love your neighbor as yourself.' There is no other command greater than these."

"And the scribe said to Him, 'Well said, teacher. You have spoken the truth, for there is one G-d, and there is no other besides Him.'

"And to love Him with all the heart, and with all the understanding, and with all the being, and with all the strength, and to love one's neighbor as oneself, is more than all the burnt offerings and offerings."

"And when Jesus saw that he answered wisely, He said to him, 'You are not far from the reign of G-d.' And after that no one was bold enough to question Him."

Many people may think that these are Jesus’ teachings, however they are direct quotations from the Hebrew Scriptures: Deut 6:4 and Lev 19:18. Additionally, the Rabbi Hillel is attributed to teaching this (what the two greatest commandments were) before Jesus. Jesus was not the only one to speak on such matters, indeed Paul does as well. In Romans 10:5-8, he alludes very closely to the language of Deut 30:12-14 and to Deut 6:6 “and these words which I command you this day shall be in your heart.” Paul here is also alluding to the idea that faith is the key to righteousness while making Christological attributions to the original text. Verse 9 also ties into James 1:22 which also attests a concept about hearing & doing (Shema), the rest of the passage of James tying in quite nicely to the concept of heeding G-d's commandments (which is not unremarkable coming from James). However, due to the misinterpretations, these early Christian writers miss the mark in thinking Torah is unnecessary (mind you, for Gentiles there are 7 basic or foundational commands: Noachide commandments) and so you find buffet-style interpretation. Not coincidentally, things not directly commanded by G-d take prominence (and of course, calling Torah "Old"), while those that are many Christians fight to say they are "done away with." In this vein, this is making one's own rules & religion, one's own commands to follow. G-d's Torah though shall never pass away (it is everywhere in Tanakh; e.g., Deut 4:40, Deut 29:28, Jos 1:7, 2 Ki 17:37, Isa 40:8, Isa 59:21, Eze 11:17, Psa 111:2, Prov 4:2, Dan 9:4). The Torah is for Jews, so why denigrate it and us? Even Christian writings attest to following the Torah's commands for Gentiles (Noachide laws; see Acts 15 for instance).

In the Christian scriptures, love and faith take precedence in these books and along with JC, are used to reinterpret Scripture. The Torah in Christian writings is seen as dead and burdensome, which casts a negative light on Jews who choose to follow it (rather, in Torah it is described as life in contrast to Paul's perversion of what Torah is). So, instead of (Jewish) "Law," you have (Christian) Love. Instead of (Jewish) "works," you have (Christian) faith. While these ideas don’t do justice to the concept of the Shema (ie., straw-man fallacy), it clearly shows how Christianity misinterpreted (intentionally or not) Judaism as legalism. Hopefully, you can see from my analysis above of a Jewish understanding of the Shema, that these concepts are not disparate and incompatible, but part of the same coin. Both are part of a Jewish understanding of the Shema, there is both "law and love," "works and faith"; but ultimately, the call is to have a heart that desires G-d which leads to love/law & faith/works, something the Christian writers failed to communicate. Judaism is a beautiful religion, full of concepts regarding love – and as such, love calls for obedience, but not a blind obedience, but a desire [a love] to obey, a fear of G-d (without love, fear would lead to shame or thinking of G-d as a tyrant).

In Islam, much of the language from Deuteronomy chapter 6 can be found in the prayer books. “And your G-d is One G-d; there is no G-d but He” (Qu’ran 2:163). I’m still looking for the proper source citations before I finish this section (Prostration verse 15 has some similar language, but it’s not the reference I’m looking for).

In Conclusion::

Yermiyah/Jeremiah 6:16-19

(16) Thus says the L-RD: Stand in the ways and see, and ask for the old paths, where is the good way, and walk therein, and you shall find rest for your souls. But they said: 'We will not walk therein.'

(17) And I set watchmen over you: 'Attend to the sound of the horn (shofar)', but they said: 'We will not attend.'

(18) Therefore hear, you nations, and know, O congregation, what is against them.

(19) Hear (Shema), O earth: Behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not attended unto My words, and as for My Teaching (Torah; Law), they have rejected it.

Do not reject G-d's Torah; instead come to the truth all you who hear (Shema)! In Torah, you will find rest (Jer 6:16) and you shall be at ease (Ps 119:43-45). Judaism (and Tanakh: the [Jewish] Scriptures) is more than enough, it gives us more meaning; there is no more need to reinterpret. To our Christian and Muslim friends, our call is not to convert (in fact, we dissuade conversion! Its even easier for you to obey G-d that way!), but to seek G-d. If you do so, then you will end up where you should. Even in your own religious context however, the concept of the Shema can be found and thus, remember, you share a common ground with us, with all Jews. If G-d is One then let us try to make harmony between ourselves, even if we choose to civilly disagree on specifics or theology. Hopefully, you have heard things about Judaism that you did not know before and can accept the beauty therein. May we all live in peace amongst each other.

"HaShem, we hear and trust in You. Help us to remember that You are our G-d and that You are One so that we may love You with all of our being and love our neighbors. Thank you; may You bless us so that we may also bless all those around us. Amein."

APPENDIX:

Glossary:

Emunah - Hebrew word sometimes translated as faith. The meaning is related to certainty and firmness. Hence, emunah means "doing to support G-d" and "firm actions" as well as a certainty about knowledge, rather than just a hope. When we have emunah, we are trustworthy.

Hadaf - Hebrew, literally, 'push.' Also to cast out, expel. Or, 'chase' (Septuagint), or, 'break' (Targum).

Kadosh - Hebrew word often translated as holy; the meaning of the word denoting having seperation. That is, being set-apart unto YHVH. Thus, the meaning gives a sense of calling to come close and remove yourself from outside influences. One can be kadosh to an idol for instance.

Ma'aseh - Hebrew word sometimes translated as works. It denotes practices, social conduct. Sometimes it means religious acts, other times it means how we relate to someone/thing.

Mitzvoth/Mitzvah - Hebrew for good deed(s).

Shema - "Hear and obey."

Shofar - [a Ram's] Horn. A musical instrument used for many purposes with significance pertaining to the word "Shema." It declares the voice and/or coming of the L-rd, to declare praise or mourning, to spur the heart in war, to declare victory, to rouse help, to spur repentance, a reminder of the covenants, prophecies & promises, a call to worship, a symbol of the destructive power of G-d; it functions as a Shema for all manners of Divine proclamations and human duties to G-d. c.f. Psa 18:2; 81:3, Isa 18:3, Jer 4:5, Joe 2:1, et. al.

יהוה (translit from rt to lft to lft to rt, YHVH) - the 4 letter name of G-d. A form of His longer name, "Ehyeh Asher Ehyeh" (alt, Ehyeh Asher Ahyeh) (Exo 3:14). IMHO, most probable pronunciations of tetragrammaton (accent on last syllable): Yihoeh (Y'hou-EH), Yahueh (as in gooey), Yehoah, Yahoveih. Mistakenly written and pronounced "Yahweh" (analysis for later study).

Related Scripture to Ponder:

Deuteronomy 5:29 (5:26 Christian versions)

Deuteronomy 30:6

Joshua 1:7-9

Jeremiah 31:31-34

Ezekiel 11:19

Isaiah 40:31-41:1

Isaiah 63:1-8

Psalm 1:1-6

Psalm 4:6

Psalm 18:28

Psalm 19:7-11