Ed Gaskin

Devotion 30 — Sh’ma as a Way of Life

The Journey Continues

Scripture

“Hear, O Israel: The Lord is our God, the Lord is one.”
— Deuteronomy 6:4

“These words that I command you today shall be upon your heart.”
— Deuteronomy 6:6

The Sh’ma begins with listening.

But it does not end there.

From the beginning of this journey, the command to hear has carried deeper meaning than simple sound or attention. In the Hebrew tradition, sh’ma means listening that leads to response. It is hearing that changes the way a person lives.

The Sh’ma therefore is not only a prayer.

It is a way of life.

Over the course of these reflections, listening has appeared in many forms:

  • listening for God
  • listening to conscience
  • listening to suffering
  • listening across difference
  • listening within community
  • listening for wisdom
  • listening for healing
  • listening for the future

Each form of listening reveals something important about covenant life.

People become what they continually learn to hear.

This is why the Torah places the Sh’ma at the center of Jewish life. The command reaches beyond worship into daily existence. It is spoken:

  • in the morning and evening
  • at home and in public
  • across generations
  • in moments of joy and moments of struggle

The Sh’ma forms identity through repetition.

It teaches that spiritual life is not sustained through occasional inspiration alone. It is formed through practices of attention carried consistently over time.

Listening becomes a discipline.

This discipline matters because many forces compete for human attention.

Fear demands attention.
Power demands attention.
Desire demands attention.
Anger demands attention.
Distraction demands attention.

The Sh’ma repeatedly calls people back to what is deepest and most enduring:

Hear, O Israel.

Listen again.
Return again.
Remember again.

The spiritual life often unfolds through this returning.

No person listens perfectly. Communities do not listen perfectly either. Human beings drift, forget, become distracted, harden themselves, or lose clarity. This is why the command must continue to be spoken.

The Sh’ma assumes that listening requires renewal.

The Exodus story reflects this pattern.

Liberation from Egypt was not the end of Israel’s journey. Freedom had to be remembered, practiced, taught, and carried forward across generations. Covenant life required continual return to memory, justice, worship, responsibility, and communal care.

The same remains true now.

Every generation must learn again:

  • how to listen
  • what deserves attention
  • what kind of people they are becoming
  • what responsibilities freedom creates

This is why the Seder continues to matter.

Each year, the story is told again:

  • questions are asked
  • memory is renewed
  • communities gather
  • hope is carried forward

The ritual reminds people that liberation is an ongoing calling.

The same is true of the Sh’ma.

Listening is not completed once and for all. It is practiced daily—in relationships, in prayer, in study, in community, in leadership, and in moments of moral decision.

The Sh’ma teaches that faithfulness is not built only through dramatic moments.

It is built through attentiveness.

Small acts of listening shape the heart over time. A patient conversation, a pause before anger, a moment of attention to someone who feels overlooked—these acts rarely seem dramatic. Yet over time they shape who we become.

They also shape communities.

Communities become more compassionate when people listen deeply to one another. Families become stronger when people feel heard. Institutions become healthier when they remain open to correction and truth.

Listening helps prevent hardness of heart.

Pharaoh becomes one of the great warnings of the Exodus story precisely because he refuses to hear:

  • he does not hear suffering
  • he does not hear warning
  • he does not hear truth

His power isolates him from listening, and his inability to hear eventually destroys him.

The Sh’ma offers another path.

A life shaped by listening:

  • to God
  • to memory
  • to wisdom
  • to conscience
  • to one another
  • to the demands of justice and mercy

This kind of listening requires humility.

It also requires hope.

To continue listening is to believe that transformation remains possible:

  • for ourselves
  • for communities
  • for the world

The prophets listened for a future others could not yet see. The Seder remembers liberation while pointing toward redemption still unfinished. The Sh’ma calls people to live attentively within that ongoing story.

Hear.

The command remains simple.

Yet a lifetime is required to live it faithfully.

Each day brings new opportunities:

  • to listen more carefully
  • to love more faithfully
  • to act more justly
  • to walk more humbly
  • and to help bring healing, wisdom, and compassion into the world

The goal is not perfect listening.

The goal is a life that keeps returning to listen again.

The Sh’ma begins with listening.

A faithful life is formed by returning to that listening again and again.

Hear, O Israel.

Reflection Questions

How has your understanding of listening changed through this series?

Which devotional or theme in this journey challenged or changed you most deeply?

What voices most compete for your attention each day?

What practices help you remain spiritually attentive?

Where are you being called to listen more faithfully in your life right now?


Prayer

God of covenant and wisdom,

teach us to remain attentive to Your voice throughout our lives.
Help us return again and again to what is true, just, and life-giving.

Shape our hearts through practices of listening,
and guide us toward lives marked by compassion, humility, courage, and hope.

May our listening deepen our love for You and for one another.
And may the journey of the Sh’ma continue to shape us
day by day,
generation by generation.

Amen.

About the Author
Ed Gaskin attends Temple Beth Elohim in Wellesley, Massachusetts and Roxbury Presbyterian Church in Roxbury, Mass. He has co-taught a course with professor Dean Borman called, “Christianity and the Problem of Racism” to Evangelicals (think Trump followers) for over 25 years. Ed has an M. Div. degree from Gordon-Conwell Theological Seminary and graduated as a Martin Trust Fellow from MIT’s Sloan School of Management. He has published several books on a range of topics and was a co-organizer of the first faith-based initiative on reducing gang violence at the National Press Club in Washington DC. In addition to leading a non-profit in one of the poorest communities in Boston, and serving on several non-profit advisory boards, Ed’s current focus is reducing the incidence of diet-related disease by developing food with little salt, fat or sugar and none of the top eight allergens. He does this as the founder of Sunday Celebrations, a consumer-packaged goods business that makes “Good for You” gourmet food.
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