Today’s Torah Reading

Shabbat Shalom beloved of the Most High and sister and brother of the true Faith once delivered. Today’s Torah Reading or Parshah is found in Deuteronomy 6:4-7:26; Zechariah 14:1-9; and Mark 12:28-34.  But given the content rich nature of this parshah, this post will only focus on Deuteronomy 6:4-9. 

Our Focus Text

“(4) Hear, Israel, the LORD our God, the LORD is one. (5) And you shall love the LORD your God with all your heart and with all your being and with all your might. (6) And these words that I charge you today shall be upon your heart. (7) And you shall rehearse them to your sons and speak of them when you sit in hyour house and when you go on the way and when you lie down and when you rise. (8)  And you shall bind them as a sign on your hand and they shall be as circlets between your eyes. (9) And you shall write them on the doorposts of your house and in your gates” (Robert Alter Translation).

The Shema–What is it?

Famously referred to as “The Shema,” this commandment is also found in Deuteronomy 11:13. The Shema can be described as a great many things to a great many people of both the Hebrew and Christian faiths. But to Judaism, it is the central strength and unifying element of her faith: from both the community and individual standpoint. 

It is included and recited in every pious Jew’s daily and Sabbath prayers. It’s recited when the pious Jew awakens and when he/she goes to sleep. It is uttered even on their death bed.

 The True Application of Shema

Outside the realm of religion, in its truest sense, The Shema assumes the hearer is committed to walking in covenant relationship with YHVH. It presumes the hearer believes YHVH and is a committed and grateful child  and servant who seeks first and foremost in his/her walk to do the will of their heavenly Father. Thus, in its truest sense, The Shema is NOT simply a profession of one’s Faith in the One True God of Avraham, Yishak and Ya’achov. It is, instead, a call and affirmation for obedience from one who has freely given themselves over to YHVH (they’ve died to self). For with that obedient affirmation one finds their purpose and hope. That hope is built upon YHVH’s grace—His undeserved favor.

 The Command to Shema

So Moshe commands the would be servant to Shema. In our modern western parlance, while retaining as much of the Hebraic meaning, Yisra’el is instructed to “listen-up” or “pay attention” because what is about to be said is uber important (T. Hegg). From a natural, literary perspective, according to Messianic Teacher and Commentator, Tim Hegg: “He who has ears, let him hear” (Isa. 6:10; Mat. 11:15; 13:9; Rev. 2:7).

 God’s Word is Exclusively For His People–Not the Unbelieving World

Along the lines of this instruction finding its place in the hearing of those who are committed to walking in obedient covenant relationship with the Eternal, it must be understood that Yah’s Word is exclusively for His chosen ones. Contrary to conventional wisdom, the Word of Yah, especially Torah, is intended for the exclusive consumption of Yisra’el as evidenced by the preparatory phrase: “Hear, O Yisra’el.” And it is in this understanding that we must also recognize that Yah’s Word is the quintessential manifestation of Yah’s grace. And here in this passage of Holy Writ, we read this passionate call to His first-born son: Yisra’el. Contextually speaking, Yisra’el at this point in our Torah chronology, is the 2nd generation of Hebrews that came out of Egyptian bondage. These children are died in the wool, covenant walking sons of Elohim. Thus the title-mantle-the Name Yisra’el is most fitting.

 God Does the Choosing–We Don’t Choose God

And the beauty of what we have here in Yah’s calling out to His children to hearken to His Words, is that He chose these children. His children did not choose Him. 

We find in Amos 3:2 the following: 

“You only have I chosen among all the families of the earth…”

 We Are of the Commonwealth of Israel-Grafted in Members

And let us not forget, by extension, and under the auspices of the renewed covenant, we have been grafted into the commonwealth of Yisra’el. Therefore, this Shema also applies to us in every way imaginable. Praise Yah. And this summons to hearken unto His voice is evidence that He chose us. And in choosing us, He set the rules for the covenant relationship. And our end of the covenant relationship requires that we obey and serve only Him. We are to serve no other entities; no other things. For our Elohim is a jealous Elohim.

 Believing God is a Requirement of Being His Chosen One

Within the realm of obeying and serving YHVH, we are by default required to believe Yah—believe that He is Who He says He is and that He is a rewarder of those that diligently seek after Him. That He is sovereign over, not just us His children, but also all of creation—All the earth is YHVH and fullness thereof. 

And because He chose and loved us, and we’ve agreed to enter into covenant relationship with Him, we’ve a privy to have received His Name: Yehovah.

 Yehovah is the Only One True God 

In calling us to shema-listen and obey—Yah requires us to understand that He is the One true Elohim: there are no other gods. He is “echad.”

 Is the Term Echad About a Multiplicity of Persons in the Godhead?

Many have ventured to tease and take liberties with this term echad, conjuring up this popular interpretation of “unity.” That YHVH is a unified being or unified set of Person in a Godhead. But what we have featured here in the Shema has nothing to do with unity of persons in a so-called Godhead. He is, in fact, unique. There is none like Him, period. And because He is unique and the only Elohim, His chosen ones would not be compelled whatsoever to turn to and worship would be gods, otherwise known as demigods. Our attention must be to the One and only original, none-like-Him, Creator of the Universe, YHVH Elohim.

 Echad as Used Here is Not About a Unity of Divine Persons

The confusion with this whole unity aspect that so many feel compelled to attach to the Shema and the Hebrew tern “echad,” can be traced back to the so-called patristic church fathers who just couldn’t  allowing scripture to speak and interpret itself. Instead of just letting Torah express the truth of the true character of YHVH (that He is unique and there is no other One like Him), the Greek mindset which overtook the general line of thought in the so-called early Christian Church, demanded an explanation for  the existence of the Son and the Holy Spirit. And of course, the plural nature of the Hebrew terms “elohim” and “echad” made for a handy solution to their musings and wonderings and such.

 The Command to Love Yehovah our Elohim

In verse 5, we are instructed to love Yehovah for the very first time in the whole of Torah. Prior to this passage, Yah instructed us to love one another as He declared His love for His people. But it is here that in addition to fearing Yah, we are compelled to love Him.

 What Does Loving God Look Like?

That love is not simply a cognitive acknowledgment that He is our God and because of that, we love Him. What I mean is likened unto a profession, if you will. (Like, for example, at one time in this nation’s history, many would openly declare that they loved their country. But what did that really mean, apart from it being a fashionable statement of patriotism. Did it mean that the patriot thinks and dreams about their country throughout every waking hour? Or was it simply a fashionable patriotic statement. It has been said by some, the the ultimate test of one’s love for their country, for instance, was their sacrifice for their country, most notably by the act of being killed defending and protecting and fighting for their country. I guess one could say to some extent that that soul did love their country, or at least, the ideals and values that their country impressed upon them.)

 Torah Needs to be Embedded Within God’s Elect

The love that the Shema speaks of is not limited to the elect’s feelings and thoughts and platitudes. Instead, this love is fully manifested in the elect’s actions. And those actions take the form of obedience to Yah’s commands and instructions. Over time, those commands and instructions are supposed to embed themselves in the elect’s heart and mind. And having taken up residence within the lover, that elect’s thoughts and actions are henceforth governed by those commands and instructions.

 It’s All About the Heart Yet Again

Our love for YHVH is such that it involves the entirety of our obedient, Torah-infused hearts. That obedient, Torah-infused heart when coupled with a pure abiding affection towards YHVH directly leads to a righteous walk—a righteous talk—righteous thoughts—righteous life. 

Solomon wrote:

“As a person thinks within himself, so is he” (Pro. 23:7).

So the way Father has this set to work is that the Torah that is embedded in our hearts because we love Him so governs our thoughts and our resolve, which of course directs our actions.

Those who are inextricably tied to this world, the same principle unfortunately applies: the ways of the world are embedded in their hearts because they love the world so much that it governs their thoughts and their resolve, which directs their actions.

 Meditating on God’s Word

There is built into this wonderful command of the Shema the concept of meditating on Yah’s Word throughout our day. And over time, one essentially becomes that which they meditate on day in and day out (Psa. 1:1-2). 

So in Yah’s Torah we are to meditate day and night. Scripture meditation simply means to constantly think about a thing with depth and longevity—in this case we’re talking about Yah’s Torah of course. At this level of walking in covenant with the Almighty, our meditating of Torah is likened unto a precious song that we quietly sing and hum to ourselves all day long, and it puts a pep in our step, so to speak.

 A Love as Deep as One’s Very Soul

And that love that He requires of His own is to be as deep as one could possibly go, or the “nefesh” which means one’s “life-breath.” So the very breath that is in us must be breathed in full affinity and affection and tenderness towards our El. And this then plays into the very strength we possess, linked with the breath we take, must reflect our love for our Creator. Thus, our entire existence becomes a reflect our abiding love for Father. 

The Onness of God? 

Ibn Ezra links this love to Yah’s oneness: 

“Since we have no other god but only Him alone, you have to love Him, for we have no other god.” 

Now as sensible as Ibn Ezra’s words may sound, I have a problem with his truncated view of the Shema. To me his view lacks a great deal in terms of the depth of love that Yah’s set-apart ones are to have for Him. Ezra’s perspective on the love we are supposed to have for Yah is tantamount to a man saying to his wife: 

“Well, I can’t find any other woman that suits me, so I may as well stick with you.” I suspect any man who says that to his partner will not garner much in the way of any deep and abiding love from her in return. 

Yes, I may have embellished a little in my example there. But our love for Abba must exceed such a cold love, forced, plastic, fake love. Our love for Yah must be genuine. It must be of such that: “I have found my One true love. I will never love any other god, but Yah. For He alone is my true love. I love Him with every fiber of my being. And I love Him because He is my Elohim—My All in All; My everlasting portion.

 The Greatest Commandment(s) According to Our Master Yeshua

The Apostolic Reading that accompanies this parshah is found in Mark 12:28-34. And it records our Master’s discussion with a scribe who asked Him which of all the Torah Commandments was the greatest. Scribes were experts of both the oral and written laws in Y’shua’s day, meticulous in their study and application of Torah. And it stands to reason that this particular scribe was intent on tripping-up or entrapping our Master with His question. We know up to this point in the Gospel chronology, the Sanhedrin was attempting to build a case against Master, and one of the ways they went about building their case was to ask Him foundational questions about Torah with the purpose of getting Him to promote a transgression of Torah. 

In response, Master recited the Shema, our first verses of our parshah here. The commandment to love one’s neighbor as one’s self sided with the shema as the greatest commandments in all of Torah (Mar. 12:28-34). But we find Master bringing real clarity to the understanding that the shema was the Greatest Commandment along with the love we are to have for one another equal to ourselves. Master declared that the whole of Torah and the Prophets rested or depended upon these two Great Commandments (Mat. 22:40). In other words: Torah and the Prophetic writings, all of them, are deeper revelations and explanations of what loving Yah and one’s neighbor looks like—that is, halachah in its truest sense. For everyone’s concepts, absent Torah and the Prophets, of what it means to love Yah and one another is different. Torah then, is the expansion or clarification of these two great commandments.

 The Diligent Teaching of Torah to Our Children

The Shema goes on to instruct us to diligently teach Torah to our children. Interestingly, at least a couple translations I’ve consulted on this passage translate the term teach as rehearse or recite, the Hebrew term being “shanan.” The gist of “shanan” here is that the very thing that is to be recited or rehearsed is to be done in an incisive manner (BDB Lexicon). The term “incisive” by the way means “accurate and sharply focused.”

 What’s in the Word Teach?

Thus, the Hebrew term “shanan” conjures up images of a sharp knife or sword. The way a knife or sword was made sharp back in the day (and pretty much done the same way today) is to draw the blade against a whetstone stone. And for the instrument to get really sharp, we may have to pass it over against the stone dozens of times. 

Applying this example to the training of our children: Torah must be rendered unto them by us repeatedly. And over time, Abba willing, a spark is ignited in our children. Their lives become sharpened by the constant application of the Word into their innocent young lives.

 A Parent’s Responsibility

This mitzvah rests in the domain of the parents. It cannot be transferred to Sabbath school teachers. Sabbath school teachers and the like are there on a weekly basis (let’s just say) to augment what we as parents teach them on a daily basis.

So circling back, as they say, to verse 7, it would appear Father wants us to be determined and focused and consistent in our recitation and handling of His Torah in our day-to-day lives: especially as it relates to passing Torah on to our children. Our efforts must leave an indelible impression upon their developing persons.

 Talk About God’s Word More Than Anything Else 

The other aspect of this rehearsal, recitation and teaching of Torah is that Yah’s Word should be the one thing that comes out of our mouths more than anything else each day. Unfortunately the Rabbis have taken this and the preceding verses to only be a directive to learn and recite the Shema. But such a thing is terribly short sighted and misleading. For if all one has to do to get through their day in their Faith is to recite the shema a couple times, but are then free to do, think and say whatever else they choose or want, is really truncating the Eternal’s presence and influence in one’s life. This is not the desire nor intent of the Eternal in giving us this commandment.

 The Timing of Rehearsing God’s Word

Father reiterates this very commandment to teach our children Torah; to talk about Yah and Torah throughout our day; and to dwell upon Yah and His Torah when we rise and when we lay down in Deuteronomy 11:19. And the reason Father requires that we be so consumed by Him and His Torah in our day-to-day lives is communicated in Deuteronomy 4:9: 

”Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons…”

 People Are Prone to Forget the Things of God

You see, Yah knows how fickle we can be. And it doesn’t take much for us to forget Yah and His Ways. Really. For one day we’ll be all about Yehovah and Torah-Torah-Torah (most likely on the Sabbath). Then the rest of the days we are consumed by life. Think back to those days when the cares of life overwhelmed and control our thoughts, actions and words. And before you knew it, the entire day goes by and we’ve not taken any time to talk to Yah, think about Yah or His Torah, etc. Yah unintentionally gets shoved to the side by the cares of our lives. But Abba here in these verses is trying to get us to really focus on Him in our day-to-day lives and not be consumed by the cares of this life. What did Master say to His disciples: 

“Seek ye first the kingdom of Yah and His righteousness (I.e., Yah’s Torah), and all these things (the cares of life) will be added unto you” (Mat. 6:33).

 Perspective and Focus is Key to the Shema

If we simply focus on Yah with every bit of compulsion we have, and allow His Holy Spirit to do its work in us, Yeshua promised that Yah would take care of those cares for us. 

Now, none of this is to say we are not to tend to our day-to-day responsibilities. We all must earn a living and tend to the needs of our families. But we see to our responsibilities through the mechanism and framework of Torah. Through Torah, we walk uprightly before Yah and become perfect—complete. We take care of our responsibilities in accordance with Yah’s Ways. We spend money wisely as good stewards of Yah’s resources. We treat our employees and our co-workers with Godly love as spelled out in Yah’s Torah. We pay our bills. We work hard and earn our wages. And we don’t worry about the cares that life might bring us tomorrow. Father will provide for all our needs according to His riches in glory.

 Binding Tefillin or Phylacteries–A Metaphor or Literal Command?

Verse 8 is one of those challenging verses that can be read and understood metaphorically or literally. This being the binding of Yah’s Words as a sign on our hand and as frontlets between our eyes. Most of us in the Hebrew/Messianic Faith have concluded this passage to be metaphoric, while some of our ultra-orthodox Jewish cousins take this commandment in a literal sense by wearing tefillin (aka phylacteries). 

I personally believe this commandment to be metaphoric in nature. For it was previously given by Yehovah to us through Moshe as we began our Exodus out of Mitsrayim (aka Egypt). And this specific commandment was given in the midst of instructions that we eat matzah (aka unleavened bread) for 7-days and to rehearse the events of the Exodus to our sons in such a manner that it leaves an indelible impression on them. And Yah’s reasoning for our rehearsing the events of the Exodus was that it would serve as “a sign for us on our hand and a remembrance between your eyes, so that YHVH’s teaching will be in [our] mouth…” (Exo. 13:4-9; Alter).

 Proper Biblical Application of the Command to Bind His Word to our Person

The metaphorical nature of this mitzvah is reiterated in Deuteronomy 11:18 as Moshe was extolling the virtues and wisdom of obedience to Yah’s Word (aka His Torah). And Moshe tells us to lay up the instructions He is passing on to us in our heart and soul and bind them for a sign on our hand and AS frontlets between our eyes. 

Hebraically speaking, the eyes serve as the gates to our souls. We take in the world around us through our 5 senses, especially through our eyes. We learn about and respond to our environment. If Torah becomes situated between our eyes and it begins to manage and control the operations of that gate to our soul, our understanding of the world around us will be filtered and interpreted in accordance with the Way Yah sees and interpret the things of this world. Which then will direct how we will respond to the things that are going on around us in accordance with Yah’s Will. 

The binding of Torah to our hands has similar connotations. Hebraically, the hand symbolizes the work and actions we take in this world. It also symbolizes our strength and capabilities. If Yah’s Words are embedded in our inner being, it will gauge and direct our actions in Godly ways. In so doing, when we start to do things Yah’s Way, we enjoy the blesses that He promised our forefathers. And the fruit of our hands will only prosper. We find favor, not only with Elohim, but also with those who Yah sends into our circle of influence each day.

 The Shema Applied to our Homes

And in this understanding that Yah’s Word/Torah must be central to every aspect of our home lives, He instructs us to also write His Word on the door posts of our homes and the gates of our cities (6:9). 

The front door of one’s home in the Ancient Near East was the most important area of the entire home. It was here that guests would be welcomed to our homes; covenants would be established; marriages conducted; and other important domestic activities enacted. It’s the place where the owner leaves to attend to his servile responsibilities at the start of each day, as well as the place he/she enters at the end of the day to be reunited with his family, have a meal and rest. 

It should not be difficult to recognize what Father is trying to get across to us here: Torah must be inextricably factored or become of a part of the most important area of our homes. That being our front doors. Thus, most Hebrew homes affix mezuzahs to the doorposts of their homes—both front doors and even bedroom doors. A parchment containing the Shema or other verses of Torah is placed inside the mezuzah. And these instruments serve as a reminder—there’s that word “remind” again—that YHVH is the Master of their home. And each time a member of the family either leaves or enters the home, they touch the mezuzah, paying homage to YHVH as the King of their domain and family. The mezuzah also serves as a reminder that they are YHVH’s representative in the world, and thus their behavior is to be consistent with their profession of Faith.

 The Renewed Covenant the Prophetic Manifestation of the Shema

The spiritual applications to be had throughout these 9 verses are many. But the most powerful application to me has to do with Torah being inscribed onto hearts and into the minds of Yah’s elect. 

Father, through Jeremiah, prophesied of a renewal of the covenant that He would cut between Himself and His people (Jer. 31; Heb. 8:8-13). And Abba describes how, through this renewed covenant, He would put His Torah in our inward parts (within our very being) and inscribe it onto our hearts and He would be our Elohim. 

All that Yah describes here in our parshah (our reading) regarding His Law taking a very personal place in our lives as His elect, in the renewed covenant, is shifted to the highest level possible. Instead of Torah being written or inscribed on the door posts of our homes and gates of our cities; instead of Torah being recited or rehearsed to our children and in our prayers and utterances throughout the day; in our thoughts (as frontlets between our eyes—metaphorically the seat of our thoughts, perceptions, emotions, etc.) and in our every action—the work of our hands, etc (as a sign on our hand): Torah would become hardwired in our very being. The centrality of Torah in the Elect of Yah’s life would transition from that of the physical to that of the spiritual.

 The Hardwiring of Torah Within the Elect

So powerful is this concept of Torah being hardwired into Yah’s elect is that we will eventually have no need to have others rehearse for us or teach us, over and over, Yah’s Torah. For Yah promises that “No longer will any of them (Yah’s elect) teach his fellow community member or his brother, ‘Know YHVH’; for all will know Me…” (Jer. 31:34).

 We Are the Beneficiaries of God’s Promises and Way of Life

We, the grafted ones of the commonwealth of Yisra’el, are beneficiaries of this promise. And I believe the work of installing Torah within our very beings has for some of us already begun. For the Ruach HaKodesh, if allowed to work within us, initiates and continues the work of sanctification throughout our walk in Mashiyach. And in that sanctification process, if we are pure of heart and mind, we should start to see ourselves being transformed into the splitting image of our Master Y’shua HaMashiyach. He is the goal we all must earnestly contend to meet. For Mashiyach is our model. He is what Father requires each of to imitate and be like in every aspect of our being. For He was and remains the walking-talking Torah, and we are called to be just like Him as we seek the Kingdom of Yah and His righteousness.

Faithfully–Rod Thomas

Shalom-Shalom!