That would be your interpretation. Jesus could never be pinned down. He always taught in parables which have to be interpreted. Here is the 2 Commandments he gave.
Jesus was asked: "Teacher, which is the greatest commandment in the Law?" Jesus replied: " 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments," (Matt 22:36-40, Amp).
Notice it says the Lord your God not Yahweh or God of Abraham. All christian religions interpret that he meant Yahweh, but Jesus showed sympathies to the non-Jews of the time and I interpret it as Loving your God. He also states with all your Heart, Soul and Mind. He doesn't stipulate Money, work or rituals. Love your neighbor as yourself again open for a lot of interpretation.
If you were Jesus' Jewish audience, you wouldn't have needed much elaboration. The first is a direct quote from the Torah: it's part of the liturgy right after the 'Shema' (Jewish confession of faith). And the second is a reference to the Torah's 'One law for you and for the stranger in your midst', as well as to R. Hillel the Elder's 'Torah on one foot'- "Do not do to another that which is hateful to you" ("All the rest is commentary......")
The 'Parable of the Good Samaritan' is what follows that exchange in the NT, isn't it? Again, a Jewish audience would have understood two things : 1) Jesus was casting a Samaritan in the role of a 'Yisroel' (Israelite who's not a Cohen nor a Levite) and 2) Samaritans were heretics who had tried to interfere with Ezra and the people re-buiding the Jerusalem Temple.
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As a Jew, of course, Jesus would have never tolerated a suggestion that Hashem was NOT the only Deity. He could not have been referring to other 'deities' for there are none. (Judaism really doesn't recognize 'demons' or 'fallen angels' or anything along those lines - which come from Zoroastrean influence).
The sages of the Talmud had already declared that 'The righteous of ALL nations shall have a share in the World to Come' (either 'Heaven' or a post-Messianic Earth). And the Torah had already recorded the story of Jonah, the prophet sent to the people of Ninevah to convince them to repent of sins against Hashem. So the idea of Hashem truly being the GOD of all, and of ALL righteous people everywhere being 'right with GOD' was already expressed rather clearly in Judaism's sacred writings.