This is the tightest condensation of Yeshua’s teaching yet. Remember, he said “I come not to abolish the Law but to fulfil it”? Well, now we know what that means. In Romans, it is linked to the love of neighbour – which, of course, is what we always gravitate to. But we ought to remember more often that that is the second Great Commandment: the First is that we must love the Lord our God with all our heart, all our soul, all our mind, and all our strength.
I have written about this before, wondering how we can be commanded to love, when the essence of love is precisely that it cannot be commanded, that it must be free. That, after all, is the reason that however appalling Man gets, he must still be allowed free will, because the God he offends is Love, and Love can do no other than accord freedom. How, then, can we be commanded to love God (or, indeed, our neighbour)?
It occurred to me that perhaps the word “commandment” is, for our understanding, inaccurate. I remember my late father saying that to him the Ten Commandments were not so much laws in the juridical sense as natural laws, such as the Second Law of Thermodynamics, so memorably resumed by Flanders and Swann: “Heat can’t pass from a cooler to a hotter:/You can try if you like but you’d far better notta”. Or another image might be the points made in the User Manual of a complex machine. Is it a “commandment” to say “Do not attempt a gear change without depressing the clutch pedal”? What it means is “If you do X, something will go seriously wrong” (in this case in the harmony of your condition as a created and loved being).
So if we are commanded to love God as described above, what does that mean? First of all, that “love” here probably does not mean a great wave of serotonin, a tsunami of emotion. Still, it does involve all our heart. It helps, perhaps, to remember that we are encouraged to be childlike. A small child does not reason its love for its parent: it jumps into a waiting lap and snuggles. Even a brief counting of blessings will produce a similar effect in us. Hearts do not reason.
What about all your soul? At first sight, that seems more abstract; and yet, my soul is, almost by definition, nearer to God than my heart is. Here, I think, we go to the core of the Meshiach’s teaching and action. “For God so loved the world/us/me, that he gave his only-begotten son” etc. “Ransomed, healed, restored, forgiven.” If we can really take this on board, how can we not love the Father who has given us such a gift?
Now for all your mind. For many people, the mind is the seat of unbelief: how can you go on believing if you use your adult, aware, reasoning mind? Look at the Universe (on the one hand); look at Auschwitz (on the other): believe? you must be joking. And yet we are told to love God with all our mind. I think that this is where the User Manual comes in. If you love God with everything but your mind, either your faith is weak and vulnerable or you have abdicated your adult human judgement. The world, the universe, life, will be wholly without meaning. Yet, as Joseph Ratzinger has so often pointed out, if you love God with all your mind, everything falls into place, and even reason becomes both more rational and more reasonable.
Finally, all your strength. What strength? we sometimes ask. We feel puny, and weak, and tired, and worn out. Daily living is bad enough, and takes almost all of our strength: do we have any left for loving God? Well, again the User Manual chips in. If you put all your strength into loving God (in all the ways mentioned above), to your absolute surprise you find that you have more strength; that loving God produces an excess, an overplus of strength that allows you to fulfil all the other things that await you as well, and quite possibly better.
And as a consequence, fulfilling this first commandment itself helps you, gives you the discernment and the strength, needed for the second one. Which is why it’s the First. Q.E.D.
Image: restored Torah scroll guaranteed kosher by a modern scribe, for sale on Amazon at $28,000
