Shema Yisrael (Shema Israel or Sh'ma Yisrael; ) is a Jewish prayer (known as the Shema) that serves as a centerpiece of the morning and evening Jewish prayer services. Its first verse, Deuteronomy 6:4, encapsulates the monotheistic essence of Judaism: "Hear, O Israel: YHWH our God, YHWH is one" ().
The first part can be translated as either "The our God" or "The is our God", and the second part as either "the is one" or as "the one " (in the sense of "the alone"). Hebrew does not generally use a copula in the present tense, so translators must decide by inference which translation is appropriate in English. The word used for "the " is the Tetragrammaton (YHWH).
Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah (commandment by God to Jews). Furthermore, it is traditional for Jews to recite the Shema as their last words, in addition to reciting it before going to sleep at night.
The term Shema is used by extension to refer to the entirety of the portions of the morning and evening prayers that commence with Shema Yisrael and comprise Deuteronomy 6:4–9, Deuteronomy 11:13–21, and Numbers 15:37–41. These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.
History The recitation of the Shema in the liturgy consists of three portions: , , and Numbers . The three portions are mentioned in the Mishnah (Berachot 2:2). The three portions relate to central issues of Jewish belief. In the Mishnah (Berakhot 2:5) the reciting of the shema was linked with re-affirming a personal relationship with God's rule. Literally, reciting the shema was stated as "receiving the kingdom of heaven." ["Heaven" is a metaphor for God. The best texts of the Mishnah, Kaufmann and Parma, do not have the addition "yoke" that is found in later printed Mishnahs: "receive the {yoke of the} kingdom of Heaven." The original statement appears to have been "to receive the kingdom of Heaven".]
Additionally, the Talmud points out that subtle references to the Ten Commandments can be found in the three portions. As the Ten Commandments were removed from daily prayer in the Mishnaic period (70–200 CE), the Shema is seen as an opportunity to commemorate the Ten Commandments.
There are two larger-print letters in the first sentence ('ayin and daleth ) which, when combined, spell "". In Hebrew this means "witness". The idea thus conveyed is that through the recitation or proclamation of the Shema one is a living witness testifying to the truth of its message. Modern Kabbalistic schools, namely that of the Ari, teach that when one recites the last letter of the word eḥad (), meaning "one", he is to intend that he is ready to "die into God".
Content
Shema Yisrael
The first, pivotal words of the Shema are:
Rabbinic Judaism teaches that the Tetragrammaton (י-ה-ו-ה), YHWH, is the ineffable and actual name of God, and as such is not read aloud in the Shema but is traditionally replaced with אדני, Adonai (""). For that reason, the Shema is recited aloud as Sh'ma Yisrael Adonai Eloheinu Adonai Eḥad ("Hear, O Israel: the is our God, the is One.")
The literal word meanings are roughly as follows: Sh'ma: literally means listen, heed, or hear and do (according to the Targum, accept) Yisrael: Israel, in the sense of the people or congregation of Israel Adonai: often translated as "", it is read in place of the YHWH written in the Hebrew text; Samaritans say Shema, which is Aramaic for "the [Divine] Name" and is the exact equivalent of the Hebrew ha-Shem, which Rabbinic Jews substitute for Adonai in a non-liturgical context such as everyday speech. Eloheinu: the 1st person plural possessive of Elohim, meaning "our God". Echad: the unified and cardinal number One
This first verse of the Shema relates to the kingship of God. The first verse, "Hear, O Israel: the our God is One ", has always been regarded as the confession of belief in the One God. Due to the ambiguity of the possible ways to translate the Hebrew passage, there are several possible renderings: "Hear, O Israel! The Lord is our God! The Lord is One!", and "Hear, O Israel! The Lord is our God – The Lord alone."
Many commentaries have been written about the subtle differences between the translations. There is an emphasis on the oneness of God and on the sole worship of God by Israel. There are other translations, though most retain one or the other emphases.
Baruch Shem
The second line is a rabbinic addition and is recited silently during congregational worship (except on Yom Kippur, when it is recited aloud). In Reform Judaism, it is recited aloud, but in a quieter voice than the rest of the prayer. It was originally a liturgical response in use in the Temple when the name of God was pronounced and took the form of Baruch shem k’vod l’olam, "Blessed be his glorious name forever" (Psalm 72:19). However, in time the words malchuto ("His kingdom") and va’ed ("for ever and ever") were added. Malchuto was introduced by the rabbis during Roman rule as a counter to the claim of divine honors by Roman emperors. Va’ed was introduced at the time of the Second Temple to contrast the view of the minim (heretics) that there is no life after death.
V'ahavta The following verses are commonly referred to as the V'ahavta, reflecting the first word of the verse immediately following the Shema, or in Classical Hebrew V'ahav'ta, meaning "and you shall love...". These words contain the command to love God with all one's heart, soul, and might ().The Complete Hebrew Bible (Tanach) based on JPS 1917 Hebrew-English translation Deuteronomy 6, accessed 29 November 2015 The Talmud emphasizes that you will, at some point, whether you choose to or not, and therefore uses "shall" – obligatory – love God.
Then verse 7 goes on to remind the community to remember all the commandments and to "teach them diligently to your children and speak of them when you sit down and when you walk, when you lie down and when you rise", to recite the words of God when retiring or rising; to bind those words "on thy arm and thy head" (classically Jewish oral tradition interprets as tefillin), and to "inscribe them on the door-posts of your house and on your gates" (referring to mezuzah).
V'haya im shamoa The passage following the Shema and V'ahavta relates to the issue of reward and punishment. It contains the promise of reward for serving God with all one's heart, soul, and might (Deut 11:13) and for the fulfillment of the laws. It also contains punishment for transgression, largely relating to harvest resources and being expelled from the land of Israel. It also contains a repetition of the contents of the first portion – but this time spoken to the second person plural, whereas the first portion is directed to the individual, this time it is directed to the whole community.
Vayomer The third portion relates to the issue of redemption. Specifically, it contains the law concerning the tzitzit (Numbers 15:37–41) as a reminder that all laws of God are obeyed, as a warning against following evil inclinations and in remembrance of the exodus from Egypt. For the prophets and rabbis, the exodus from Egypt is paradigmatic of Jewish faith that God redeems from all forms of foreign domination. It can be found in the portion Shlach-Lecha in the Book of Numbers.
Summary In summary, the content flows from the assertion of the oneness of God's kingship. Thus, in the first portion, there is a command to love God with all one's heart, soul, and might, and to remember and teach these very important words to the children throughout the day. Obeying these commands, says the second portion, will lead to rewards, and disobeying them will lead to punishment. The Shema reminds the Jewish people to be true to their covenant as failing to do so will lead to their expulsion from their land. To ensure fulfillment of these key commands, God also commands in the third portion a practical reminder, wearing the tzitzit, "that ye may remember and do all my commandments, and be holy unto your God."
The second line quoted, "Blessed be the Name of His glorious kingdom for ever and ever", was originally a congregational response to the declaration of the Oneness of God; it is therefore often printed in small font and recited in an undertone, as recognition that it is not, itself, a part of the cited biblical verses. The third section of the Shema ends with Numbers 15:41, but traditional Jews end the recitation of the Shema by reciting the first word of the following blessing, Emet, or "Truth" without interruption.
Jewish women and the Shema
In Orthodox Judaism, women are not required to daily recite the Shema (as a command from the Torah), as with other time-bound requirements which might impinge on their traditional familial obligations, although they are obligated to pray at least once daily without a specific liturgy requirement.Mishnah Berurah, O.C. 106:1 §7
Conservative Judaism generally regards Jewish women as being obligated to recite the Shema at the same times as men.
Reform and Reconstructionist Judaism do not regard gender-related traditional Jewish ritual requirements as necessary in modern circumstances, including obligations for men, but not women, to pray specific prayers at specific times. Instead, both sexes may fulfill all requirements.
Accompanying blessings The blessings preceding and following the Shema are traditionally credited to the members of the Great Assembly. They were first instituted in the liturgy of the Temple in Jerusalem.
According to the Talmud, the reading of the Shema morning and evening fulfills the commandment "You shall meditate therein day and night". As soon as a child begins to speak, his father is directed to teach him the verse "Moses commanded us a law, even the inheritance of the congregation of Jacob",Deuteronomy 33:4 and teach him to read the Shema.Babylonian Talmud, Sukkah 42a The reciting of the first verse of the Shema is called "the acceptance of the yoke of the kingship of God" (kabalat ol malchut shamayim).Mishnah Berachot 2:5 Judah ha-Nasi, who spent all day involved with his studies and teaching, said just the first verse of the Shema in the morning "as he passed his hands over his eyes",Babylonian Talmud, Berachot 13b which appears to be the origin of the custom to cover the eyes with the right hand while reciting the first verse.
The first verse of the Shema is recited aloud, simultaneously by the hazzan and the congregation, which responds with the rabbinically instituted Baruch Shem ("Blessed be the Name") in silence before continuing the rest of Shema. Only on Yom Kippur is this response said aloud. The remainder of the Shema is read in silence. Many Sephardim recite the whole of the Shema aloud, except the Baruch Shem, as well as the verse "And God will be angry at you" which many recite silently. Reform Jews also recite the whole of the first paragraph of the Shema aloud.
Blessings During Shacharit, two blessings are recited before the Shema and one after the Shema.Mishnah, Berachot 1:4 There is a question in Jewish law as to whether these blessings are on the Shema, or surrounding the Shema. The conclusion that has been drawn is that they are surrounding the Shema, because the structure is similar to that of blessings of the Torah, and there is doubt as to whether such blessings would actually enhance the Shema.With all your heart: the Shema in Jewish worship, practice and life By Meir Levin, , page 207–212 The two blessings that are recited before the Shema are Yotzer ohr and Ahava Rabbah/Ahavat Olam. The blessing after is known as Emet Vayatziv.
During Maariv, there are two blessings before the Shema and two after. The two before are HaMaariv Aravim and Ahavat Olam. The two after are Emet V'Emunah and Hashkiveinu. Some communities add Baruch Hashem L'Olam on weekdays.