Shabbat Vaetchanan - Deuteronomy 3:23-6:11
Apart from the opening statements of the so-called Ten Commandments, there is very little that we would call theology in the Torah. Namely abstract concepts that define our religion and what it is that we are expected to believe. Even descriptions of God are indirect. Nor is there anything obvious about how to relate to God, other than pure obedience and loyalty. The first paragraph of the Shema, that we read this week, is a unique and multi-facetted response.
Here is the first paragraph of the Shema (Deuteronomy Chapter 6 verses 4-9).
“Hear, Israel, HaShem is our God, HaShem is one.
You shall love your God with all your heart and with all your soul and with all your might.
These things that I command you this day should always be close to your hearts.
And you should teach them to your children and talk about them when you are at home and when you are travelling, when you lie down and when you get up.
And bind them as a sign on your hand and a symbol on your forehead.”
This is often called an expression or declaration of faith, our commitment to the God of Israel. It is recited at least twice a day, morning and night. It was the defiant declaration of Jews martyred by the Romans like RabbiAkiva, those burnt at the stake by the Inquisition, and of Jews entering the Nazi jaws of hell. It is also the last declaration made on one’s death bed. It is probably the most significant and well-known part of Jewish liturgy and the very core of our culture even for those not particularly religious. But it is not like a Credo that you have to believe to be a Christian. Or the Muslim Shahdah, that both include other beliefs such as in human beings. Moses is not mentioned.
But it starts with the words “Hear ( or understand) Israel.” The invitation to pay attention, to recognize the importance and significance of something. And “Israel” addresses the people. Us. So far, no mention of God but of peoplehood, identity, belonging. And inclusive of everyone.
And then we come to God. What does one teach us other than there are not two or that God is unique? Yes, it is important in a world of idols and many gods. But it still does not tell us much about God. It is often said that the Hebrew God is angry and vengeful. But such dishonest polemic ignores that loving God, Ahavah, is mentioned more often than any other emotion. Although it is often paired with Yira, respect or even awe, here the word love stands out alone and emphasizes the emotional and mystical aspect of Jewish life, before turning to the practical. It is the practical that differentiates us more than anything else from other religions. Not that there are no important, fundamental concepts and ideas. But such ideas are very subjective and can be understood by different people with different minds and attitudes. Practice, on the other hand, is the same for everyone. And whereas in many religions there is a difference between priestly classes and regulations, in Judaism outside of Temple affairs no longer functioning, everyone was expected to adhere to the tradition . We are a nation of priests in that sense.
Perhaps the most important and universal element in the Shema, although mentioned recurring times elsewhere, is the obligation to teach our children. And do this by example, repetition and showing them what matters in daily life. For this is what has ensured our continuity.
The statements about writing these ideas on the door posts of our homes and binding them to our arm and head have been understood symbolically or metaphorically by different groups such as Samaritans, Ka’arites and Reform Judaism. The rabbinic Oral interpretation was to take them literally. Hence the Mezuzot and Tefilin that play a significant part in Jewish identity.
This very important small paragraph, in its poetic form, incorporates the fundamentals and core ideas of Judaism.
PS. Incidentally, I often wonder why so many translations love to add an O as in “Hear O Israel,” that isn’t in the Hebrew original! But Dr Michel Selby has reminded me that following last week’s piece, itis another example of the Christian Latin Vulgate use of the vocative for emphasis, that found its way into the early translations into English!
Shabbat Shalom
Jeremy
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Jeremy Rosen was born in Manchester, England, the eldest son of Rabbi Kopul Rosen and Bella Rosen. Rosen's thinking was strongly influenced by his father, who rejected fundamentalist and obscurantist approaches in favour of being open to the best the secular world has to offer while remaining committed to religious life. He was first educated at Carmel College, the school his father had founded based on this philosophical orientation. At his father's direction, Rosen also studied at Be'er Yaakov Yeshiva in Israel (1957–1958 and 1960). He then went on to Merkaz Harav Kook (1961), and Mir Yeshiva (1965–1968) in Jerusalem, where he received semicha from Rabbi Chaim Leib Shmuelevitz in addition to Rabbi Dovid Povarsky of Ponevezh and Rabbi Moshe Shmuel Shapiro of Yeshivat Be'er Ya'akov. In between Rosen attended Cambridge University (1962–1965), graduating with a degree in Moral Sciences.