Being Mindful of the Shema

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Last Sunday at 9:00 pm I was sitting in an airplane looking upon a most beautiful sight from the window seat I occupied.  As the plane traveled from the north, toward the direction of the airport to the south, the blue waters of Lake Erie were visible and the shoreline of Northeastern Ohio stretched out in the distance under cloudless sapphire skies above.  Making its final descent the skyline of downtown Cleveland came into view, glowing with the luminescence of the setting sun to the west.  I couldn’t imagine a more beautiful way to end a most memorable trip.

For the previous five days I had the opportunity to attend the First Fruits of Zion annual Shavuot Conference in Hudson, Wisconsin.  Although meeting new people and sitting under excellent teaching sessions was certainly an honor and joy, the highlight of the trip for me was experiencing the worship at Beth Immanuel Sabbath Fellowship.  My first taste of this occurred on the initial night of the conference, Wednesday evening, with Ma’ariv prayer.   As the congregational Siddurs were passed out and I turned to the appropriate section, the familiar liturgy of the evening prayer service lay before me.  Having attended two Messianic congregations and in using the Orthodox Siddur for personal prayer, I thought myself to be fairly familiar with the details of Ma’ariv.    

But as the praying started I quickly realized that I would have to be more “mindful” than I anticipated.  The prayers, although familiar and spoken mainly in English, were sung to trope (cantillation melodies) that I was totally unfamiliar with.  As I tried to listen to and mimic the melodies being sung while praying the words at a very fast pace, I found myself falling woefully behind the leading of the chazzan.  As we came to the Shema I placed my right hand over my eyes and listened intently.  Of all the prayers this was one I wanted to be most mindful of.  A sigh of relief was felt in my heart as the trope being sung was the familiar melody I was accustomed to.  I sang out the Shema quickly, accurately and in perfect harmony with others in the sanctuary.  It was the only prayer of the evening in which I didn’t stumble or fall behind. : )

After such an interesting and beautiful experience of worshipping with  Messianics from all over the United States and Canada, I was delighted to find myself studying the Shema (Deuteronomy 6:4-9) as part of my Torah reading this past week.  Although there are literally “volumes” written on every conceivable aspect of these verses, after going through my initial studying there was one question on my mind that I realized would not be answered or even conjectured by the rabbinic commentators I normally look to for insight and inspiration.

In the synoptic Gospel accounts which speak of the Shema a most unusual addition appears.  Not only is it said that one should love the L-RD with all their heart, soul and strength, but also with one’s mind. 

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. (Matthew 22:37-38 KJV, emphasis mine)

 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.  (Mark 12:29-30 KJV, emphasis mine)

 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? How readest thou?

And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. (Luke 10:25-38 KJV, emphasis mine)

 How is this to be understood based on the literal account of Deuteronomy 6:5 in which Moses admonishes Israel to love HaShem with all their “heart”, “soul” and “resources”? 

One’s “heart” (Hebrew “lev” לֵב) apart from having anatomical connotations in Torah, is also understood to express the inner life of feeling and thought. Regarding the inner workings of man, the “heart” encompasses the seat of the emotions and the intellect.  [1]

In Deuteronomy 6:5 the literal Hebrew for loving G-d with “all your heart” is “b’khol-l’vavkha” (בְּכָל-לְבָֽבְךָ). Although the subject of this mandate is an individual person (second personal singular) the word for heart is spelled in the plural, using two “vav’s” (levav) instead of just one (lev). 

In the Babylonian Talmud, Mishnah Berachot 54a,  Chazal explain that to love G-d with all one’s heart “levavkha” (plural)  speaks of loving Him with two impulses (represented by the two “vavs”); the evil impulse as well as the good impulse.  The good impulse or “Yetzer Tov” is the human capacity for spirituality; for G-d consciousness which the animals do not possess.  It is the impulse to be “godly” and to desire what is spiritual.  The evil impulse or “Yetzer Ra” involves desires of the “flesh” or purely physical and base drives found in all the animal kingdom (such as the drive for food, shelter and procreation). 

The Yetzer Ra in itself is not sin or sinful.  It is part of who we are, and without such drives mankind would cease to exist.  These physical desires and drives are called “evil” in the sense that they are beneath man’s capacity; for such desires alone do not fully satisfy man’s creative purpose.  To live one’s life with desires, aspirations and goals shaped merely by what is physical and self gratifying is to live on a plane consistent to animals.  Man alone has the capacity to sanctify the mundane and to elevate the most basic drives by imbuing them with spiritual qualities.

Therefore, to love HaShem with all one’s heart(s) is not only doing and obeying what I know to be good and right and according to G-d’s will, but also being mindful to sanctify that which is purely mundane and physical.  For example: I can go to McDonald’s drive-through, pick up a quarter-pounder with cheese value meal and eat it as I travel down the road.   By doing this I satisfy the basic desire for food and fill my stomach.  I give in to the base impulse to satiate my hunger and nothing else.  In this way I am literally eating on the level of an animal.  Eating food that I prefer in a manner merely meant to fill me up.

However, if I take the time to sit down to a nicely prepared home-cooked kosher meal and say a bracha recognizing HaShem as providing the food.  If I eat slowly and savor each forkful and take time to appreciate the taste, texture and variety of what I am eating.  The entire experience of eating takes on a spiritual quality.  It is sanctified above the mundane.  By eating in this manner I remember and recognize G-d which turn the most basic desires of my heart toward Him. 

According to Rashi, to love HaShem with one’s “soul” (Hebrew: nephesh  נַפְשְׁךָ), in the most general sense, is to love Him with one’s life.  It is the willingness to sacrifice my literal life or even my life expectations and dreams in order to obey and serve G-d completely.  Yet, in the view of the Ramban, one’s soul in Deuteronomy 6:5 is speaking of the intellect which is very much connected to the heart.  In this way to love HaShem with one’s soul requires recognizing the impulses and desires of the heart and thinking about or contemplating them before making decisions and acting upon them. 

Lastly, to love HaShem with one’s “resources” is a bit tricky to understand, for in the literal Hebrew the word employed is “me’odekha”. This is me’od (מאד) in its noun form, which is difficult to translate as it is used in only one other place in scripture (2 Kings 23:25).  In the majority of cases in Torah me’od is used as an adverb and a few occasions as an adjective with the general meaning of “very, much, or greatly”.  Therefore me’odekha (the abstract noun extrapolated from me’od) means something like “muchness” or “plentitude”. [2] This is understood by the Rabbis as referring to the “plentitude” of material abundance, including wealth and possessions. Therefore, to love HaShem with one’s resources is to obey and follow Him over and above all wealth and personal possessions.

In the reiteration of the Shema in the synoptic Gospels, the three basics of “heart”, “soul” and “resources” (strength) are given.  In all three accounts “heart” is the Greek “kardia” (καρδία) which is used in the LXX to translate the Hebrew “lev” or “levav”.  “Soul” is the Greek “psuchē” (ψυχή) which translates “nephesh” in the LXX.  In the Mark 12 and Luke 10 accounts “strength” is the Greek “ischus” (ἰσχύς) which is used in LXX to translate Hebrew “me’od” (resources). 

Yet in all three accounts, an additional quality is given, the quality of “mind” based on the Greek word “dianoia” (διάνοια).  This word is used to translate several Hebrew words in the LXX including;

1. Lev/Levav (heart/hearts)
2. Binah (understanding; found just once in Daniel 2:21)
3. Gilullim (idols)
4. Machashavah (imagination, purpose or thought)
5. Kerev (inner part or midst)

Because the Greek word “kardia” is used in the Septuagint version of Deuteronomy 6:5 for the Hebrew “levavkha” (hearts) it can be assumed that dianoia (mind) is not meant to express this quality in the Gospel accounts.  “Binah” being a word found only one time in Torah and “gilullim” expressing the idea of idols, also are ill-suited definitions of dianoia in regard to the Shema.  That leaves “machashavah” and “kerev” as two possible understandings of “mind” as related to the Shema in the Gospel accounts.

The Strong’s Concordance gives the general understanding of dianoia as being “imagination, mind or understanding” which is in keeping with the Hebrew word “machashavah”. Yet, both “heart” (kardia/lev) and “soul” (psuche/nephesh) already include the ideas of imagination and understanding; the seat of the emotions and the seat of the intellect.  To understand loving HaShem with all one’s “mind” as being with all one’s understanding or imagination seems a redundant and unnecessary addition to the Shema found in Deuteronomy 6:5. 

In considering the Gospel accounts, a consistent theme is recognized.  For in all three accounts the Shema is presented in relation to discussions regarding the World to Come. In Matthew 22 and its parallel passage of Mark 12, Yeshua relates the commandment of the Shema immediately after denouncing the Sadducees lack of understanding and belief in the resurrection from the dead.  With the topic of the resurrection in mind, the Pharisees approach Yeshua regarding the greatest commandment of the Law.  In this context Yeshua speaks of loving HaShem with all one’s heart, soul, mind and strength.

In the Luke 10 account the same context is employed as a Torah scholar questions Yeshua regarding inheriting eternal life.  Again, the future World to Come is in mind. When the scholar asks Yeshua how to gain eternal life Yeshua asks him what he understands from the Law. 

Amazingly, the Torah scholar speaks of the Shema, in relation to inheriting eternal life, in the exact manner Yeshua did in speaking of the Shema in the context of the resurrection from the dead; as loving G-d not only with one’s heart, soul and strength, but also with one’s “mind” (dianoia).  Therefore, it would seem that both Yeshua and the Torah scholar understand the Shema to be the quintessential commandment related to the World to Come; the time of the resurrection from the dead and the inheritance of eternal life.

Daniel Lancaster, in presenting a two session lecture at the recent Shavuot Conference on The Temple Sect and The Heavenly Temple pointed out that the topic of the book of Hebrews is the World to Come (cf. 2:5). The better promises and New Covenant spoken of there are something future, something that Yeshua has initiated but that has not yet been realized.  The New Covenant is for the Messianic age and the World to Come (Olam Haba).  The Old Covenant encompassing the mitzvot of Torah and earthly Temple worship/sacrifices is for the Olam Hazeh (this present world). In this way Christ has already entered the World to Come (now in the heavenly sanctuary in the presence of G-d, at His right hand etc.) and believers will enter that same world and mode of existence (World to Come) at the resurrection from the dead.  [3]

In speaking of the New Covenant, Hebrews 8:8-10 quotes directly from Jeremiah (31:32 Hebrew Bible, 31:33 English Bible) relating the fact that at the time of the New Covenant (World to Come) HaShem will place His laws into one’s mind (dianoia) and write them on one’s heart (kardia).  Here again is seen the aspect of one’s mind in relation to the World to Come.

Looking at the actual Hebrew of Jeremiah 31:32 (H)/33(E) is very telling;

אֶת-תּוֹרָתִי בְּקִרְבָּם, וְעַל-לִבָּם אֶכְתְּבֶנָּה

I will put My law in their inward parts, and in their heart will I write it . . . (Jeremiah 31:32, Stone Chumash, emphasis mine)

The Hebrew for “inward parts” is the word “be’kirebam” (emphasized above) whose shoresh is the Hebrew kerev (qof, resh, bet/vet) (emphasized in red). The Septuagint translation of Jeremiah 31:32/33 (LXX 38:33) employs the Greek word “dianoian” to translate “be’kirebam” (inward parts) (emphasized in blue below). 

(LXX Jeremiah 38:33) ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῖς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

From this one can draw the conclusion that when “dianoia” (mind) is employed in relation to the New Covenant — the resurrection from the dead and state of eternal life in the World to Come — the meaning is that of “inward parts” (Hebrew kerev).  According to Brown Driver Briggs Hebrew and English Lexicon, kerev has two senses of meaning; one which speaks of the entrails or “inner organs” of sacrifices on the altar, the other speaking of the inward faculty of “thought and emotion” within man.   The shoresh (root) ”krv”(qof, resh, vet) in the most literal sense means “close” and describes a intimate approaching or coming near, as in a man “approaching a woman” (for sexual intimacy). 

The Talmud (Pesachim 49b) describes the relationship formed between Israel and HaShem at Sinai and the inheritance of the Torah as a betrothal.  The betrothal is the legally binding agreement between a couple of the intention to marry. The betrothal period is a time of outward and practical preparations for marriage.  Not until the couple is married is an intimate oneness experienced, a total giving of lives to each other with nothing hidden or kept back.  In this way the betrothal is the superficial preparation period while the marriage is the intimate union of the two. In a metaphysical sense; in betrothal the “outer layers” of a couple’s soul is engaged, in marriage their core selves touch and bond. [4]  In Jewish eschatology, regarding G-d’s relationship with His people; the betrothal period is understood as the Olam Hazeh (present world) while the marriage is the Olam Haba. [5]

In this present world the Torah was given to Israel in order to prepare her for the World to Come.  Through Torah G-d’s people interact and have relationship with Him through superficial physical obedience to His given commands.  G-d and Israel relate in this present world through the mitzvot of Torah.  Every command is a choice incumbent upon one to obey or disobey.  The choices a person makes regarding G-d’s commands will determine the desires, goals and aspirations of his heart.  In choosing to obey G-d and to incorporate Torah principles into even the most physical, mundane and basic drives and duties of life, one will learn to love HaShem in both his desires (heart) and thinking (soul), with both his good inclination and evil inclination.  Although the soul is engaged in the keeping of Torah in this present world of Olam Hazeh, it is merely the “outer layers” that are involved.

In the World to Come HaShem will place Torah upon the very “inward parts” of his people.  Instead of a superficial relationship with Him through Torah, there will then be a most intimate relationship with HaShem. The Commentators write that every commandment will be instinctual knowledge that we will know and understand in the very essence of our being.  Because each person will know the Torah automatically and completely as part of their essential being, there will be no need for one to teach his neighbor to “know the L-RD”.  This is loving G-d with one’s “mind” (dianoia) in the sense of one’s innermost essence of both thought and feeling. A love which will be realized in the New Covenant, World to Come at the resurrection of the dead. 

Because the Gospels speak of the Shema to include loving G-d with all one’s “mind” (innermost essence) should Messianics then change the way they pray the Shema?  Should we include in its recital the idea of loving HaShem with all our “minds”?  In reading the Gospel accounts carefully it should be noted that the Shema spoken of in relation to the resurrection of the dead and the World to Come is stated as a commandment and not as a prayer.  In this way Deuteronomy 6:5 is understood to be the most all-inclusive command regarding loving HaShem in this world and the next.  A love that involves not only inner desires, intellect, life, and possessions but that also encompasses the very essence of the individual.

Yet, in praying the Shema the Rabbi’s understand that one “takes the yoke of the Kingdom of Heaven” upon oneself.  A commitment to live according to Kingdom (World to Come) principles is what praying the Shema is about.  In this present life we are incapable of truly loving G-d with our minds; from “inward parts” which instinctually and completely understand and automatically do Torah, for Torah has not yet been placed by HaShem within our very essence, as this is something yet future.  Such an essential knowledge of Torah will destroy and do away with the evil inclination, an inclination we know and battle with every day in this present life.

Therefore in praying the Shema we pray from the standpoint and reality of this present life, the Olam Hazeh.  We take the yoke of the Kingdom upon us as much as we possibly can now, by loving HaShem with all our hearts, souls and resources.  While yet recognizing that this command holds within it the promise of a future in which our essence will be intimately involved with and instinctually serving the L-RD.

 . . . . . . . .

Although worshipping with the Sabbath Fellowship of Beth Immanuel started off with much stumbling and faltering, by the time Ma’ariv on Shabbat came around I found myself fairly acclimated to the worship style of the congregation.  After four days of communal worship, the trope was becoming familiar and the fast pace of praying anticipated.  

 Yet, being home now for more than a week and once again immersed in the everyday mundane existence of life and realities of attending a struggling and small Torah community, the beauties of the idyllic world of Hudson, Wisconsin have already started to fade.  Surely if I were to attend a Ma’ariv service at BI, even tonight, I would forget most of the trope I learned just a short while ago. 

But one melody has remained in my mind due to studying the Shema this past week.  A nice melody sung to Deuteronomy 6:7 “when we lie down and when we arise . . .we will discuss your statutes”.  From this verse is derived the halachah to pray the Shema twice a day, at night and in the morning.  Day is understood to represent the good and pleasant situations of life when things are working as intended.  Night represents the difficulties and challenges of life when chaos seems to reign. [6]

In prioritizing night before day the Scripture alludes to the fact that the Shema (taking on the yoke of Heaven) involves praising HaShem in all circumstances.  Whether things are good or bad, pleasant or terrible, one must never forsake his attachment to HaShem.  [7]

This also falls in line with loving G-d with one’s heart(s) because the evil inclination would cause one to desire to praise HaShem only when things are going well and selfish and physical desires and drives are satisfied.  By prioritizing “lying down” before “arising”, the Torah is showing that loving G-d involves channeling the Yetzer Ra and sanctifying it. 

This is truly what being mindful of the Shema is all about. A mindfulness set to a simple melody learned at a Messianic shul 800 miles away from my home.  What a beautiful gift indeed!

 

[1] Jewish Virtual Library entry; Heart, available at:  http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0008_0_08621.html

[2] Yehonatan Chipman, Hitzei Yehonatan Blogspot (Vaethanan, Rashi, July 2007), available at: http://hitzeiyehonatan.blogspot.com/2007/07/vaethanan-rashi.html

[3] Daniel Lancaster, Lectures on The Temple Sect and The Heavenly Temple (unpublished), FFOZ Shavuot Conference, Hudson, Wisconsin, May 31, 2009.

[4]  Sarah Schneider, Kabbalistic Writings on the Nature of Masculine & Feminine, A Still Small Voice, Jerusalem, 2007, p. 229

[5] Ibid.

[6] Rabbi Moshe Bogomilsky, Vedibarta Bam (Va’etchanan), available at:  http://www.sichosinenglish.com/books/vedibarta-bam/045.htm

[7] Ibid.

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