Shema Yisrael 1
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Tanakh versions:
Throughout this site I will
use any of the following three versions of the TaNaKh: 1. “Jewish Publication Society” (JPS-1917),
2. “Sefaria.org” (SEF), and 3. “Mechon-Mamre.org” (MEC).
Colour coded details of
the - TaNaKh:
1. Torah = History &
Law, 2. Nevi’im =
The Prophets. 3. *Ketuvim = all other Writings.
*The Ketuvim - Includes, Poetical
books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song
of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and
Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and
Chronicles I & II.
Please Note: Some alterations have been made
relating to ‘Names’ and ‘Attributes’ having been corrected as it once was, pre the “Masoretic Text”.
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Remember the following three truth’s from our beloved Scriptures!
“Ye shall NOT ADD TO THE WORD which I command you, neither shall ye diminish from it, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם (the LORD your Eloleichem) which I
command you”. Davarim - Deuteronomy 4:2.
“This is My Name FOREVER, and this is My Memorial to ALL Generations”. Shemot - Exodus 3:15. (JPS).
“I am יְהוָה, that is My Name; and My glory will I not
give to another”. Yeshayahu - Isaiah 42:8. (JPS).
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Davarim - Deuteronomy 6:4-17..
With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
Introduction:
Davarim - Deuteronomy 6:4-17 (JPS) takes the Shema’s central claim and turns it into lived formation: internalized words, household instruction, visible signs, thanksgiving in the land, and vigilance against idolatry. This passage teaches how covenantal identity is to be taught, embodied, remembered, and protected in ordinary life.
Davarim - Deuteronomy 6:4-17 contains the heart of our beloved Hebrew faith and practice: The “Shema” and the immediate ethical and communal demands that follow’s it. We should thank our heavenly Father, בָּרוּךְ שֵׁם קָדוֹשׁוֹ - ‘Baruch Shem Kadosho’ – ‘Blessed be His Holy Name’!
Verse 4: the “Shema Yisrael” proclaims the unity of אֱלֹהִים - Elohim (God) and serves as the hinge between Israel’s covenantal identity and the concrete duties that sustain that identity. Verses 5–17 move from devotion (love of אֱלֹהִים) to pedagogy (teaching the words), domestic practice (words on the heart and household instruction), public witness (signs and symbols), and ethical integrity (warning against idolatry and the demand to fear יְהוָה - the LORD) alone. The text functions simultaneously as ‘theology’, ‘catechesis’, and ‘Rabbinical formation’ for life in the land promised to Israel!
Let us now read verses 4 to 17:
In Ivrit – Hebrew and English:
יִשְׂרָאֵל:
יְהוָה
אֱלֹהֵינוּ,
יְהוָה אֶחָד
שְׁמַע
וְאָהַבְתָּ,
אֵת יְהוָה
אֱלֹהֶיךָ,
בְּכָל-לְבָבְךָ
וּבְכָל-נַפְשְׁךָ,
וּבְכָל-מְאֹדֶך
וְהָיוּ הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--עַל-לְבָבֶךָ
וְשִׁנַּנְתָּם
לְבָנֶיךָ,
וְדִבַּרְתָּ
בָּם,
בְּשִׁבְתְּךָ
בְּבֵיתֶךָ
וּבְלֶכְתְּךָ
בַדֶּרֶךְ,
וּבְשָׁכְבְּךָ
וּבְקוּמֶךָ
וּקְשַׁרְתָּם
לְאוֹת,
עַל-יָדֶךָ;
וְהָיוּ לְטֹטָפֹת,
בֵּין
עֵינֶיךָ
וּכְתַבְתָּם
עַל-מְזֻזוֹת
בֵּיתֶךָ,
וּבִשְׁעָרֶיךָ
וְהָיָה
כִּי
יְבִיאֲךָ
יְהוָה
אֱלֹהֶיךָ, אֶל-הָאָרֶץ
אֲשֶׁר
נִשְׁבַּע
לַאֲבֹתֶיךָ
לְאַבְרָהָם
לְיִצְחָק
וּלְיַעֲקֹב-לָתֶת
לָךְ: עָרִים
גְּדֹלֹת
וְטֹבֹת,
אֲשֶׁר לֹא-בָנִיתָ
וּבָתִּים
מְלֵאִים
כָּל-טוּב,
אֲשֶׁר לֹא-מִלֵּאתָ,
וּבֹרֹת
חֲצוּבִים
אֲשֶׁר
לֹא-חָצַבְתָּ,
כְּרָמִים
וְזֵיתִים
אֲשֶׁר לֹא-נָטָעְתָּ;
וְאָכַלְתָּ,
וְשָׂבָעְתָּ
הִשָּׁמֶר לְךָ, פֶּן-תִּשְׁכַּח אֶת-יְהוָה, אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם, מִבֵּית עֲבָדִים
אֶת-יְהוָה אֱלֹהֶיךָ תִּירָא, וְאֹתוֹ תַעֲבֹד; וּבִשְׁמוֹ, תִּשָּׁבֵעַ
לֹא תֵלְכוּן, אַחֲרֵי אֱלֹהִים אֲחֵרִים-מֵאֱלֹהֵי, הָעַמִּים, אֲשֶׁר, סְבִיבוֹתֵיכֶם
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4. Hear, O Israel, יְהוָה אֱלֹהֵינוּ (the LORD our Eloheinu), יְהוָה (the LORD) is ONE.
5. And thou shalt love יְהוָה
אֱלֹהֶיךָ (The LORD Eloheicha)
with all thy heart, and with all thy soul, and with all thy might.
6. And these words, which I command thee this
day, shall be upon thy heart;
7. and thou shalt teach
them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest
by the way, and when thou liest down, and when thou risest up.
8. And thou shalt bind them for a sign upon thy
hand, and they shall be for frontlets between thine eyes.
9. And thou shalt write them upon the door-posts
of thy house, and upon thy gates.
10. And it shall be, when יְהוָה
אֱלֹהֶיךָ (the LORD thy Eloheicha)
shall bring thee into the land which He swore unto thy fathers, to Abraham, to
Isaac, and to Jacob, to give thee--great and goodly cities, which thou didst
not build,
11. and houses full of
all good things, which thou didst not fill, and cisterns hewn out, which thou
didst not hew, vineyards and olive-trees, which thou didst not plant, and thou
shalt eat and be satisfied,
12. then beware lest
thou forget יְהוָה (the LORD),
who brought thee forth out of the land of Egypt, out of the house of bondage.
13. Thou shalt fear יְהוָה
אֱלֹהֶיךָ (the LORD thy Eloheicha);
and Him shalt thou serve, and by His name shalt thou swear.
14. Ye shall not go after other gods, of the gods
of the peoples that are round about you;
15. for a jealous אֱלֹהִים,
even יְהוָה
אֱלֹהֶיךָ,
is in the midst of thee; lest the anger of the LORD thy God be kindled against
thee, and He destroy thee from off the face of the earth.
16. Ye shall not try אֱלֹהֵיכֶם- יְהוָה (the LORD your
Eloheichem), as ye tried Him in Massah.
17. Ye shall diligently keep the commandments of אֱלֹהֵיכֶם-יְהוָה, and His testimonies, and His statutes, which He hath commanded thee.
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Verse-by-verse breakdown verses 4-17:
Verse 4.
Historical, covenantal relationship
Meaning: The Shema summons the community to a single, decisive
confession: “Hear, O Israel: יְהוָה אֱלֹהֵינוּ (the
LORD our Eloheinu, יְהוָה
אֶחָד (the LORD is ONE).” It binds Israel’s historical, covenantal
relationship (“our אֱלֹהִים”) to
a theological claim about Divine unity יְהוָה
אֱלֹהֵינוּ
(“the LORD Eloheinu)
is ONE”, functioning both as public testimony and
internal creed.
Practical point: Make
the Shema an orienting act: a brief spoken or sung
moment that names communal identity and refocuses attention. Use it at
transitions (morning, mealtime, bedtime) so the confession becomes a habitual
centre that shapes speech, decision, and allegiance.
Verse 5. with all thy heart, and with
all thy soul, and with all thy might.
Meaning: And thou shalt love יְהוָה אֱלֹהֶיךָ (The LORD Eloheicha) with all thy heart, and with all thy soul, and with all thy might.
This command calls for
whole-person devotion: love of אֱלֹהִים
(Elohim) with heart (mind and affection), soul (life and being), and might
(resources and strength). Love here is not merely emotional but comprehensive,
intellectual assent, life commitment, and practical stewardship are all included.
Practical
point:
Translate whole-person love into concrete practices: one short reflective
discipline for the heart (daily verse or prayer), one life-oriented practice
for the soul (a weekly Sabbath rest or reflection), and one resource-focused
commitment for might (regular tzedakah or service).
Together these form a balanced way to live the command in daily life.
Verse 6. “And these words... shall be upon thy heart”.
Meaning: The commandments must become inner convictions, not merely external rules. “Heart” here denotes will, thought, and moral disposition.
Practical point: Spiritual education aims at formation of habit and conscience so that obedience springs from conviction.
Verse 7. “And thou shalt teach them diligently unto thy children…”
Meaning: Instruction is continuous and woven into daily routines, mealtimes, travel, waking, sleeping.
Practical point: Learning happens in ordinary moments; short, repeatable rituals (blessings, brief readings) are pedagogically powerful.
Verse 8. “And thou shalt bind them for a sign upon thy hand…”
Meaning: Use of visible, embodied signs to keep the words before one’s actions (hand) and thoughts (between the eyes).
Practical point: Physical reminders, wearable’s, written notes, or ritual gestures, help translate inner values into outward behavior.
Verse 9. “And thou shalt write them upon the doorposts of thy house…”
Meaning: Public, domestic markers proclaim identity and educate both household members and visitors.
Practical point: Household practices (posted prayers, ritual items near entrances) make faith a communal, visible way of life.
Verse 10. “And it shall come to pass, when יְהוָה אֱלֹהֶיךָ (the LORD thy Eloheicha) shall have brought thee into the land...”
Meaning: The promise of settled prosperity is tied to memory: possession of the land risks creating forgetfulness.
Practical point: Intentionally cultivate gratitude rituals (sabbath blessings, harvest acknowledgements) to guard against spiritual complacency.
Verse 11. “houses full of all good things...”
Meaning: Lists material abundance that the people will enjoy in the land.
Practical point: Use abundance as an opportunity for ethical practice, hospitality, tzedakah, and communal sharing.
Verse 12. “Beware that thou forget not יְהוָה (the LORD)...”
Meaning: Prosperity can lead to forgetting divine deliverance; forgetting becomes the root of idolatry.
Practical point: Create memory anchors, annual retellings, family testimonies, and communal liturgies, that remind of past grace.
Verse 13. “Thou shalt fear יְהוָה אֱלֹהֶיךָ (the LORD thy Eloheicha), and serve him...”
Meaning: Exclusive allegiance to יְהוָה (the LORD); worship of other gods is explicitly forbidden.
Practical point: Clarify what “other gods” mean today (power, wealth, status) and name contemporary idols that compete for loyalty.
Verse 14. “Ye shall not go after other gods...”
Meaning: Reiterates the injunction against following foreign deities and practices.
Practical point: Distinguish cultural adaptation from religious syncretism; preserve core commitments while engaging respectfully with neighbours.
Verse 15. “For יְהוָה אֱלֹהֶיךָ (the LORD thy Eloheicha) is a jealous אֱלֹהִים (Elohim)...”
Meaning: Divine jealousy signals covenantal exclusivity and the seriousness of fidelity.
Practical point: Teach that “jealous” language expresses relational depth: אֱלֹהִים (Elohim) seeks an undivided heart that results in justice and love.
Verse 16. “Ye shall not tempt אֱלֹהֵיכֶם- יְהוָה(the LORD your Eloheichem)...”
Meaning: Warning against testing אֱלֹהִים (Elohim) as Israel did at Massah; trust must not be provoked into presumption.
Practical point: Foster a spirituality of trust without testing, prayers of petition accompanied by responsible action.
Verse 17. “Ye shall diligently keep the commandments...”
Meaning: being charged to observe אֱלֹהִים (Elohim’s) ‘commandments’, ‘statutes’, and ‘ordinances’.
Practical point: Obedience is both inward commitment and outward practice; teaching must include clear, actionable steps.
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In
Conclusion, a Question to Deepen the Conversation:
Which part of the Tanakh study, or possibly a
particular line or statement within it has touched you the most? And
how do you feel about spending more time studying our beloved Tanakh? I pray
that you are doing well as a faithful Hebrew, and אֱלֹהִים - Elohim willing you are
upholding as many of our blessed Mitzvoth’s?
Dear reader, please remember
this, pray for peace and solitude in your life, and then work on keeping
as calm as possible and learn to improve your life, for אֱלֹהִים - בָּרוּךְ
אֱלֹהִים - Bless Elohim, He
is always there and ready to help and guide you!
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PLEASE NOTE: If you need any assistance, just ask, I help, and I can also send an email to you, special items to help you with whatever you may need! Just email me and I will send it to your email, There will no follow up’s whatsoever, or any requests from me, unless you wish further information, (use the email s further down this page).
This site was
originally created, for those who desired to return to our blessed and
wonderful faith. Thus be wise and work on your faith and pray at least two or
three times a day (if possible) and always seek אֱלֹהִים -
Elohim’s guidance! For interest, as you may have discovered, this site has
become very much a teaching one!
Remember what אֱלֹהִים - Elohim, blessed be
He, said the following, via a number of our prophets...
“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi -
Malachi 3:7. MEC).
And Remember ...
Enjoy your Sabbath Rest, Shabbat
Shalom!
אֲנִי יְהוָה
אֱלֹהֵיכֶם, בְּחֻקּוֹתַי
לֵכוּ; וְאֶת-מִשְׁפָּטַי
שִׁמְרוּ, וַעֲשׂוּ
אוֹתָם
וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ
לְאוֹת, בֵּינִי
וּבֵינֵיכֶם-לָדַעַת, כִּי
אֲנִי יְהוָה אֱלֹהֵיכֶם
“I am אֱלֹהֵיכֶם יְהוָה (the LORD your
Elo’hei’chem); walk in My statutes,
and keep Mine ordinances, and do them; and hallow My Sabbaths, and they shall
be a sign between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - YaHVaH your Elo’hei’chem”. Yechezkel - Ezekiel 20:19-20. (JPS).
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“Hebraic Studies” motto is as
follows;
For אֱלֹהִים יְהוָה - the LORD Elohim, Blessed be His Sanctified Name,
He is the one who gave us our Life!”
May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with
you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the ‘מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your
daily תְּפִלָּה - Te’fee’lah’s (Prayers) and
regular בְּרָכָה - Be’ra’chah’s (blessings) before food and
drinks, etc!
שָׁלוֹם
עֲלֵיכֶם - Shalom Aleichem - Peace be with you!
Rabbi,
Dr. Reuven Ben Avraham-Goossens, PhD.
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