Moses Quotes the Shema in Deuteronomy 6
Deuteronomy 6:4-9 and the Shema
"Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates" (Deuteronomy 6:4-9, ESV) [4].
The passage begins with the Shema, a foundational declaration of faith in Judaism and a key text in Christian tradition. The Shema is introduced with the imperative "Hear, O Israel" (Deuteronomy 6:4), emphasizing the importance of listening and understanding [1, 2, 3].
Literary Context
Deuteronomy 6:4-9 is part of Moses' farewell address to the Israelites, where he reiterates the law and emphasizes the importance of covenant loyalty. The Shema is situated within a larger section (Deuteronomy 6:1-9) that focuses on the central command to love God with all one's being [4].
Historical Setting
The Shema was likely composed during the late monarchic or exilic period, although its exact origins are unclear. By the time of Jesus, it had become a central part of Jewish liturgy and practice, as evidenced by its citation in the New Testament (Matthew 22:37; Mark 12:29-30; Luke 10:27) [7].
Key Terms
The Hebrew word "Shema" (שמע) means "hear" or "listen," and is used to introduce the declaration "The Lord our God, the Lord is one" (Deuteronomy 6:4). The term "echad" (אחד), translated as "one," is understood by some as emphasizing the unity of God, while others interpret it as a declaration of God's uniqueness [4, 6].
Major Exegetical Decisions
One major interpretive decision revolves around the meaning of "echad" (אחד) in Deuteronomy 6:4. Is it affirming the unity of God or declaring God's uniqueness? The Babylonian Talmud discusses the significance of the word "echad," but does not resolve this question directly [1, 2, 3].
Another decision concerns the language in which the Shema should be recited. The Talmud records a debate between Rabbi Yehuda and the Sages, with the latter arguing that the Shema can be recited in any language that one can understand, based on the phrase "Hear, O Israel" (Deuteronomy 6:4) [1, 2, 3, 5].
Range of Interpretations
The Shema has been interpreted in various ways throughout Jewish and Christian traditions. In Jewish tradition, it is seen as a central declaration of faith, with the Rabbis debating its proper recitation and interpretation [1, 2, 3, 5]. Jesus cites the Shema in response to a question about the greatest commandment, indicating its significance in early Christian tradition as well [7].
The Shema has also played a significant role in shaping Jewish liturgy and practice, with many Jews reciting it twice daily. The passage has been understood as emphasizing the importance of loving God with all one's being and teaching the law to future generations [6].
Function in Tradition
The Shema has functioned in various ways throughout history. In Jewish tradition, it is a core part of daily liturgy, while in Christian tradition, it is often cited as a key text for understanding the nature of God and the importance of loving God fully. The Shema has also been used in controversies over the nature of God and the importance of proper worship [7].
The practice of reciting the Shema has been shaped by debates over its proper interpretation and recitation. The Talmud records discussions about the language and enunciation of the Shema, highlighting its significance in Jewish practice [1, 2, 3, 5].
The Shema remains a powerful declaration of faith, emphasizing the importance of listening to and loving God. Its continued recitation and interpretation in Jewish and Christian traditions underscore its enduring significance.
Sources
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.64:21: The Gemara asks further: And what is the reason for the opinion of the Rabbis? The Gemara answers: The verse states: “Hear, O Israel” (Deuteronomy 6:4), which they explain to mean that Shema must be understood. Therefore, one may recite Shema in any language that you can hear and understand.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99b.64:21: The Gemara asks further: And what is the reason for the opinion of the Rabbis? The Gemara answers: The verse states: “Hear, O Israel” (Deuteronomy 6:4), which they explain to mean that Shema must be understood. Therefore, one may recite Shema in any language that you can hear and understand.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 32b.21: The Gemara asks further: And what is the reason for the opinion of the Rabbis? The Gemara answers: The verse states: “Hear, O Israel” (Deuteronomy 6:4), which they explain to mean that Shema must be understood. Therefore, one may recite Shema in any language that you can hear and understand.”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 6:4: 6:4-5 Listen (Hebrew shema‘): The Shema is the fundamental statement of Israel’s faith. Jesus described these verses as the greatest of the commandments (Matt 22:34-39; Mark 12:28-31; Luke 10:25-28), a sentiment shared by ancient and modern Judaism. The rabbi Hillel (first century BC) spoke of the Shema as the central theological idea of the Hebrew Bible (the Old Testament), calling the rest mere commentary. 6:4 The Lord is our God, the Lord alone: Only God is worthy of worship (5:7).”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 17b.1: “And these words… shall be” (Deuteronomy 6:6), teaching that these words, the words of the Shema , always “shall be” as they are, i.e., in the Hebrew language. The Gemara asks: And as for the Sages, what is the reason for their opinion? The verse states: “Hear, O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words in any language that you hear, i.e., understand.”
- Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 6:4: Hear, O Israel,.... These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous article, the unity of God, to prevent their going into polytheism and idolatry. From one of the words here used, the Jews call this section Kiriathshema, which they oblige themselves to read twice a day, morning and evening (n); the last letter of the first word in this verse, "Shema", meaning "hear", and the last letter of the last word in it, "Echad", meaning "one", are greater than ordinary; which seems designed to exc”
- Matthew (Protestant academic) “Tyndale House on Matthew 22:37: 22:37 Jesus answers from the Shema (Deut 6:4-9), one of the core statements of God’s covenant with Israel (The first Hebrew word of Deut 6:4-9 is shema‘, “hear”).”