For an explanation of the methodology of this series, see the introduction.

"Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to G-D, your G‑d" (Deut. 27:9)

Peshat (basic meaning):

Rashi: "This day you have become a people"
Every single day, it should seem to you as though you are today entering into a covenant with Him.

Remez (hinted meaning):

There is no Baal HaTurim on this verse.

Derash (interpretive meaning):

Tzeror HaMor: "Pay attention and listen, O Israel"
in the singular, to teach that the people had been commanded to engrave the text of the Torah on the 12 stones from the Jordan as a stumbling block to the enticements of the evil urge. This project would unify them to the basic truth that Torah of Divine origin be embraced by all peoples as if one person. This would be a great barrier against Satan.

Sod (esoteric, mystical meaning):

What is the need for all these 'Listen's' that Moses said?

Zohar Teruma 160:
Rabbi Yosi opened with the words of Keriyat Shema and said: It is written, "Listen O Israel, G-D our G‑d, G-D is One", (Deut. 6:4) "hearken, O Israel; this day you are become the people" (Deut. 27:9) and "Listen O Israel, you are to pass over the Jordan this day". (Deut. 9:1) What is the need for all these 'Listen's' that Moses said? "Listen O Israel, G-D our G‑d, G-D is One" is meant for unison and is good, but why the other ones?

They all should be interpreted. The "Listen/ Shema, O Israel" of the unison should certainly be interpreted, for here it alludes to and reflects the unison of the Supernal Chochma. In the word Shema (Shin-Mem-Ayin) here, the Ayin is of the large letters, for it refers to an inclusion that includes what is above and below in one unity. Because Shema is shem ('Name') and Ayin. For here this name is comprised in the seventy (= Ayin) supernal Names in order to combine them. For the name is blessed by them and is become a part of them. They have to be combined as one in one unity and one has to pay attention in them.

Certainly the seventy Names are in the secret of the supernal Chariot, and this Name is blessed by that supernal Chariot, and becomes a part of them. Afterwards, the word Yisrael without attributes is recited. Yet we have learned it is Yisrael Saba, that Israel should be in one unity with that place to which everyone is attached. Hence "Shema Yisrael," that now the wife cleaves with her husband. Everything is in one inclusion, and this is "Shema Yisrael" of the unison. Afterwards, the three sides unite, which are: "G-D our G‑d, G-D is One", so that all becomes one.

"Listen, O Israel" in all the other are not in this manner, but they all are to be interpreted and they are all attached in a different place. "Listen O Israel, you are to pass over the Jordan this day" (Deut. 9:1) "and hearken, O Israel; this day you are become the people" (Deut. 27:9) They are all attached in the lower level. broke your heart so as to serve the Holy One, blessed be He.
"Hearken, O Israel; this day you are become the people," "Hearken, O Israel" is well and good, but "this day have you are become the people," what is this? It should have said, 'You were,' so what is the meaning of "are become"? Every place that 'people' is mentioned, it alludes to the fact that these hearts were broken to the service as it is written: "I fainted (niheyeti) and was sick". (Daniel 8:27) This is the meaning of: "Hear me, My brethren, and My people". (I Chron. 28:2) If it is "My brethren," why did it say "My people"? And if "My people," then why "My brethren"? But David said, 'If you will do it willingly, you are My brethren', but if not, then you are 'My people,' that must break your hearts in My service.' Thus, "this day have you become a people", (Deut. 27:9) that you broke your heart so as to serve the Holy One, blessed be He.

"Listen O Israel, you are to pass over the Jordan this day." It is all in the lower level, And "Listen, O Israel" of the unison is the upper level. What is the difference between them? In "Listen, O Israel" of the unison not all of them have it in this manner, because it is the secret of above and of below.

BeRahamim LeHayyim:
Not all Shema's are created equal! There are different degrees and different levels. Not only that, but Jastrow's Talmudic Dictionary lists several meanings for the root Shema, of which the most common are "hear," "listen", and "obey" (hearken).

The word Shema...alludes to Supernal Wisdom

The word Shema, as used in the Zohar, alludes to Supernal Wisdom, and it can be parsed as Shem (Name) - Ayin (70), hinting to 70 celestial Names. According to the Kavanot, Shema also relates to the Feminine, which is malchut.

The Zohar teaches that when we say Shema Yisrael, "the wife (Shechinah) unites with her Husband (Zeir Anpin), who is tiferet. Once they are united as one, then the three sides unite in Echad/one.

This means that G-D stands for Abba who is chochma on the right, "Our G‑d" stands for Imma who is bina on the left, and G-D is the da'at through which the flow of chochma and bina descend together in Echad.

It all depends on unity, as we have said time and time again.
United we stand, divided we fall. Am Yisrael Echad!

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