Shema Yisrael

Shema Yisrael (or Sh'ma Yisroel or just Shema) (Hebrew: שמע ישראל; "Hear, [O] Israel") are the first two words of a section of the Torah (Hebrew Bible) that is used as a centerpiece of all morning and evening Jewish prayer services and closely echoes the monotheistic message of Judaism. It is considered the most important prayer in Judaism, and its twice-daily recitation is a mitzvah (religious commandment).

Its main content is loving the one and only God with all one's heart, soul and might, and the rewards that come with this. Conversely, it also includes an admonishment concerning failing to heed the commandments of God lest we arouse the wrath of God.

The term "Shema" is used by extension to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy 6:4–9, 11:13-21, and Numbers 15:37–41.

History

Originally, the Shema consisted only of one verse: Deuteronomy 6:4 (see Talmud Sukkot 42a and Berachot 13b). The recitation of the Shema in the liturgy, however, consists of three portions: Deuteronomy 6:4–9, 11:13–21, and Numbers 15:37–41. These three portions relate to central issues of Jewish belief.

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, the Shema is seen as an opportunity to commemorate the Ten Commandments.

The Hebrew text of the first two paragraphs of the Shema, as they are written on a mezuzah:

Notice that the two larger-print letters in the first sentence ('ayin ע and daleth ד) spell "עד" which in Hebrew 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 'ehadh' (אחד), meaning "one," he/she is to intend that he is ready to "die into God."

Content

Shema Yisrael

The first, pivotal, words of the Shema are: שמע ישראל יהוה אלהינו יהוה אחד

Judaism teaches that the Tetragrammaton (י-ה-ו-ה) is the ineffable name of God, and as such is not read aloud in the Shema but is traditionally replaced with אדני, Adonai ("my Lord"). For this reason, the Shema is recited aloud as:

Shema Yisrael Adonai Eloheinu Adonai Echad.

The literal word meanings are roughly as follows:

Shema (A three part word)—listen, or hear and "act on"

Yisrael—Israel, in the sense of the people or congregation of Israel

Adonai—often translated as "Lord," it is used in place of the Tetragrammaton

Eloheinu—our God, the word "El" or "Elohei" signifying God (see also: Elohim), and the plural possessive determiner suffix "nu" or "einu" signifying "our"

Echad—the Hebrew word for "1" (the number)

In common with many other ancient languages, connective words such as "is," and conventions regarding punctuation, are usually implied rather than stated as they would be in modern English.

The first portion relates to the issue of the kingship of God. The first verse, "Hear, O Israel: the Lord our God is one Lord," has ever been regarded as the confession of belief in the One God. Due to the ambiguities of the Hebrew language there are multiple ways of translating the Shema:

"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.

V'ahavta

File:Vahavta 2.jpg

V'ahavta in Hebrew.

The following verses, commonly referred to by the first word of the verse immediately following the Shema as the V'ahavta, meaning "And you shall love...," contain the commands to love God with all one's heart, soul, and might; to remember all commandments and "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" (Deut 6:7); to recite the words of God when retiring or rising; to bind those words "on thy arm and thy head" (interpreted as tefillin), and to inscribe them on the door-posts of your house and on your gates (referring to mezuzah).

V'haya im shemoa

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. It also contains a repetition of the contents of the first portion -but this time spoken to the second person plural, (Where as the first portion is directed to the individual Jew, this time it is directed to the whole community, all the Jews).

Vayomer

The third portion relates to the issue of redemption. Specifically, it contains the law concerning the Tzitzit 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. 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 full content verse by verse, in Hebrew, English transliteration and English translation, can be found here.

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 formally ends at Numbers 15:41, but in fact traditionally Jews end the recitation of the Shema with the following word from the next verse, Emet, or "Truth," as the end of the prayer.

Recitation and reading

The Hebrew Bible states that "these words" be spoken of "when you lie down, and when you rise up" Deuteronomy 6:7.

The first book of the Talmud, tractate Brachot, opens with a discussion of when exactly the Shema needs to be recited. The Mishna connects the time of recitation with details of the rhythm of the life of the Temple in Jerusalem, saying that the Shema should be recited in the evening when the Kohanim (Jewish priests) who were Tamei (ritually impure) (and had been unable to serve) enter to eat their Terumah (heave offerings). The Gemarah contains a wide-ranging discussion of exactly when this occurred, with general agreement that it occurred in the evening, either after sunset or after three stars were visible. A similar discussion describes the morning Shema, which can be recited at first light prior to sunrise, as soon as colors can be discerned.

The Shema does not have to be recited in Hebrew. It may be recited in any language the worshipper understands (Berakhot 2:3). However, it is an almost universal custom among observant Jews to recite it in Hebrew.

In Orthodox and Conservative Judaism, the Shema should be recited twice daily, whether or not one is able to attend services with a congregation, wherever one is. Even a requirement of decent surroundings (e.g. not to recite it in the bathroom) can be waived if necessary, as occurred for example at Auschwitz.

The Shema, or as much of the first verse of it as can be said under the circumstances, is traditionally recited by a dying person as part of an affirmation of faith upon death. It is also recited at the end of Ne'illah service on Yom Kippur.

Women and the Shema

In Orthodox Judaism, women are not required to recite the Shema, 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 and many discharge that obligation through prayers like the Shema. Since 2002, Conservative Judaism has regarded Conservative women as generally obligated to recite the Shema at the same times as men. Reform Judaism and Reconstructionist Judaism do not regard gender-related traditional Jewish ritual requirements, including obligations for men but not women to pray specific prayers at specific times, as necessary in modern circumstances; instead, both genders may fulfill all requirements.

Accompanying blessings

The Benedictions 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 fulfils 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" (Deut. 33:4), and teach him to read the Shema (Talmud, Sukkot 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 (Talmud Berachot 13b) "as he passed his hands over his eyes" which appears to be the origin of the Jewish custom to cover the eyes with the right hand whilst 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. Sephardim recite the whole of the Shema aloud, except the Baruch Shem. Reform Jews also recite the whole of the Shema aloud, but including the Baruch Shem.

Bedtime Shema

Before going to sleep, the first paragraph of the Shema is recited. This is not only a commandment directly given in the Bible (in Deuteronomy 6:6–7), but is also alluded to from verses such as "Commune with your own heart upon your bed" (Psalms 4:4).

Other instances

The exhortation by the Kohen ("priest") in calling Israel to arms against an enemy (which does not apply when the Temple in Jerusalem is not standing) also includes Shema Yisrael. (Deuteronomy 20:3; Talmud Sotah 42a).

Rabbi Akiva patiently endured while his flesh was being torn with iron combs, and died reciting the Shema. He pronounced the last word of the sentence, Echad ("one") with his last breath (Talmud Berachot 61b). Since then, it has been traditional for Jews to say the Shema as their last words.

Arnold Schoenberg used it as part of the story to his narrative orchestral work A Survivor from Warsaw (1947).

Roy Kline, a major in the Israel Defense Forces, said the Shema before jumping on a live grenade, in accordance with the traditional Jewish practice of reciting the Shema when one believes one is going to die.

Shema in Christianity

Shema is one of the sentences that are quoted in the New Testament. The Gospel of Mark 12:29 mentions that Jesus considered the Shema the beginning exhortation of the first of his two greatest commandments: "And Jesus answered him, The first of all the commandments is, 'Hear, O Israel; The Lord our God is one Lord'" (KJV). Jesus also refers to the Shema in The Gospel of John 10:30. A group of Jews in the Temple in Jerusalem at the Feast of Dedication, or Hanukkah, asks him if he is Messiah, the anointed one of God. Jesus concludes his response with the words "I and my Father are one" (KJV). This is an allusion to the Shema, which the Jews immediately recognize and pick up stones to stone him.

In addition, the apostle Saint Paul reworks the Shema in 1 Corinthians 8:6 vis-à-vis the risen Christ: "yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist."

Greek: ἀλλ᾿ ἡμῖν εἷς θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστὸς δι᾿ οὗ τὰ πάντα καὶ ἡμεῖς δι᾿ αὐτοῦ (cf. to LXX of Deut. 6:4: ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν).

References

ISBN links support NWE through referral fees

• Lamm, Norman. The Shema: Spirituality and Law in Judaism. Jewish Publication Society of America; New Ed edition, 2000. ISBN 978-0827607132
• Stern, Chaim. A Gateway to Prayer: The Shema and the Amidah (Gateway to Prayer) (Gateway to Prayer). Behrman House Publishing (October 1, 1996. ISBN 978-0874414905
• Zlotowitz, Meir. Shema Yisroel: The Three Portions of the Shema Including the Bedtime Shema. Artscroll (Mesorah Series). Artscroll (February 1982. ISBN 978-0899061887

External Links

• Jewish Encyclopedia: Shema - Retrieved November 14, 2007.
• The Shema Yisrael in Hebrew and English - Retrieved November 14, 2007.
• Transliteration of the Shema Yisrael - Retrieved November 14, 2007.
• The Institution of Shema’ Recital Upon One’s Bed - Retrieved November 14, 2007.

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