We have known this story, this Rashi, from our earliest years. Some are even surprised when they cannot find it in the chumash text. In it, one great generation tests the other. It adds nobility to the restless quest for legacy, and makes us so aware of the uncertainty of successfully transmitting faith. It is shared by all immigrant Jews as they find their way on foreign footing. And it is so important that Jews are mandated to recall it at least twice a day.
This is the way that the Rambam (Hilchos Krias Shema 1:3) records the story: The aging Yaakov gathers all his children around his bedside for what may be the last time. Perhaps in a now or never moment, Yaakov aggressively engages his children discussing with them Hashem’s singularity and His other-worldly oneness and unity. Yaakov discoursed on the "pathways of Hashem" that Avrohom and Yitzchak had pursued. Fearing that among his very own children there may be one "off the pathway" and armed with the forthrightness reserved for someone about to leave this world, Yaakov wasted no time. "My children, perhaps there is among you someone who does not accept this oneness of Hashem?" It was then that the "Shema" was first formulated and declared, spontaneously and at once by the entire assemblage, no doubt assuaging the lingering fears of their father and granting him the peacefulness he so craved.
Profoundly grateful to have "mitaso shleima - His bed complete", i.e. a complete set of G-d fearing progeny, Yaakov Avinu thanks Hashem by formulating, "Baruch sheim kevod malchuos leolam vaed - The honor of His sovereignty should be forever.
I find it fascinating that as the Rambam records, we, as a people, as a result of this event, have adopted the custom to repeat Yaakov's words of thanks, every time we say Shema. That a phrase that does not appear in the text of Shema and should be seen as an interruption and distraction, is instead adopted to be a part of the mitzvah has to surprise us.
It is true that later authors see this passuk as a commentary to our declaration of Shema and the oneness of Hashem. Some suggest that it is a way of saying that we really do not understand the oneness of Hashem and the best we can do is view the effects of His sovereignty - His malchus from afar.
Yet Rambam insists otherwise, that we want to keep in the foreground of our minds Yaakov's profound appreciation. How does it enhance our recitation of Shema and our declaration of Hashem's dominance?
Truth be told, the overwhelming gratitude that Yaakov felt is something that every Jewish parent appreciates. Is there a greater source of peacefulness than to know that one leaves this world being a whole and firm link in an unending chain of Torah teaching? Is there another way to acquire the serenity of knowing that your children have the keys to live meaningfully in this world and to be well prepared for the next? After all is it not every night that we pray, well before we have any concept of what it means, to be blessed with a "complete set of progeny"?
Perhaps therein lies our answer. As we recall the final conversation of Yaakov Avinu's life, we take our place among his children who are haunted by the shadow of that moment. Thus, we express our commitment to the oneness of Hashem and the uniqueness of our attachment to Him. To bring to mind that kabolas ol malchus Shomayim is the overarching and overwhelming message we strive to convey to our children, and that it will be singular in the way it measures our success and provides us with satisfaction and serenity, is the greatest expression of the depth of our faith.