Following the repetition of the Aseres Ha-Dibros (Ten Commandments) and its aftermath, featured in the fourth and fifth aliyos of Parshas Va'eschanan, the Torah presents the Shema ("Shema Yisroel" and "V'ahavta"), which commences the sixth aliyah.

It is incredibly perplexing that the Shema, which is the foundational statement of Yahadus, of Judaism, does not appear in the Torah until this point, well into the fifth and final book of the Torah! One would expect such an essential text to appear at the beginning of the Torah, or at least much earlier than at this very late point, in Sefer Devarim/Mishneh Torah (Moshe Rabbeinu's review or restatement of the Torah), as we are near the end of B'nei Yisroel's 40-year journey. Why is the Shema pretty much left for last?

Furthermore, the first two of the Aseres Ha-Dibros, referred to as "Anochi" ("I am Hashem your God, who took you forth from Mitzrayim...") and "Lo yihyeh" ("There shall be no other gods..."), establish Hashem's Oneness and His unique relationship with B'nei Yisroel. As such, what is the Shema adding, such that we recite it twice daily, rather than reciting "Anochi" and "Lo yihyeh", which would appear to convey the same basic ideas as the Shema? 

The Shema contains two quintessential concepts: 1. Hashem is our God, meaning that He has a special, close and exceptional relationship with the Jewish People; 2. Hashem is One - the exclusive God and Master of the universe, such that there exists no other deity or competing power. These two concepts are obviously featured earlier in the Torah, going all the way back to Bereshis, as we read of Hashem's absolute creation, control and authority over existence, as well as His establishment of an intimate and unmatched permanent relationship with B'nei Yisroel, starting with Avrohom Avinu and the selection of Yitzchak and Yaakov over their brothers, and culminating with the Geulah (Redemption) from Mitzrayim, Mattan (the Giving of the) Torah, the construction of the Mishkan, and so forth, as depicted through the progression of the Torah narrative. 

Please note that these two cardinal concepts of Achdus/Adnus Hashem (God's Oneness and Mastery) and Bechiras Yisroel (our people being chosen for a special relationship with Hashem) are presented in the Shema in the reverse order of their presentation in the Torah thus far; the Torah began with Hashem's Oneness and Mastery/Creation and then proceeded into the account of the cultivation and development of B'nei Yisroel as the Chosen People, close to Hashem and privileged to experience His miracles and to receive His Torah. In the Shema, the order is reversed, as Bechiras Yisroel comes first and is followed by Achdus/Adnus Hashem. 

This change of sequence is key to the revolutionary significance of the Shema, why it appears so late in the Torah, and why it is our foundational statement of emunah.

Until this point in the Torah, at the culmination of the Midbar (Desert) experience, we observed that Hashem is manifest in the world in two ways: through His general mastery over nature and the physical world, in the same vein as Avrohom Avinu came to realize that there must be One God, the Creator and Authority of the universe, Who fashioned the unfathomably systematic and intricate mechanisms of the cosmos and of all life - and also through Hashem's relationship with B'nei Yisroel, as expressed by Geulas Mitzrayim, Mattan Torah and so forth. One can see Hashem through nature and also through His interaction with the Jewish People. 

In the Shema, everything is inverted. Hashem is no longer the God of Creation and later the God of a chosen people, B'nei Yisroel, but rather, Shema is trailblazing and extraordinarily novel, establishing the starting point of "Hashem Elokeinu" - "Hashem, our God, God of B'nei Yisroel" - and the endpoint of "Hashem Echad" - God's exclusive Oneness and authority over all, by dint of His being Hashem Elokeinu, God of the Jewish People. This means that that solely through B'nei Yisrael will Hashem's reign as God of the universe and all existence be manifest. (This is intimated by Rashi [Devarim 6:4].) Hashem Elokeinu comes first in Shema, for Hashem Elokeinu is now presented as the foundation of everything. 

Such is the revolutionary message of Shema, which is quite a step beyond the basic and sequential notions of Achdus/Adnus Hashem and then Bechiras Yisroel. 

How does the Shema concept operate, that Hashem's Oneness shall be manifest specifically and solely through B'nei Yisroel? Cannot one still look to the wonders of nature and realize their Exclusive Author and Creator?

The Shema is a futuristic, visionary message, affirming that through the Geulah Ha-Asidah, the Final Redemption, Moshiach will emanate from B'nei Yisroel and lead them, establishing Hashem's earthly kingdom permanently, and the entire world will then come to recognize Hashem. It will not be a few individuals, who realize through the wondrous mechanisms and patterns of nature that there must be One God; rather, a dynamic, compelling and vivid message - the live and palpable experience of Hashem, at the time of the Geulah, with B'nei Yisroel at the front and center - will shake the world into a robust and animated acceptance of Hashem's authority, His presence and His truth. 

This futuristic and revolutionary message of Shema was reserved for the final section of the Torah, in which the knowledge imparted thus far is now projected toward B'nei Yisrael's upcoming mission and ultimate destiny. Shema by definition could not be featured sooner.

Chazal tell us that Yaakov Avinu recited the Shema as Yosef embraced him in tears after 22 years of separation, and that Yaakov's sons recited the Shema at their father's deathbed, as he commenced his final words to them. The Shema manifests in these narratives and for eternity as a promise passed down to future generations about the faith destiny of our people. It is the message of our spiritual mission, and eventually - we pray soon - it will pertain to all mankind.