 | This articleneeds additional citations forverification. Please helpimprove this article byadding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Shema" – news ·newspapers ·books ·scholar ·JSTOR(August 2023) (Learn how and when to remove this message) |
 Shema Yisrael at theKnesset Menorah inJerusalem | |
| Halakhic texts relating to this article | |
|---|---|
| Torah: | Deut. 6:4–9,Deut. 11:13–21 andNum. 15:37–41 |
| Mishnah: | Berakhot 1–3 |
| Babylonian Talmud: | Berakhot |
| Jerusalem Talmud: | Berakhot |
| Mishneh Torah: | Mishneh Torah,Sefer Ahava 1–4 |
| Shulchan Aruch: | Orach Chayim 58–88 |
| Other rabbinic codes: | Kitzur Shulchan Aruch 17 |
Shema Yisrael (Shema Israel orSh'ma Yisrael;Hebrew:שְׁמַע יִשְׂרָאֵל,lit. 'Hear, O Israel') is a Jewish prayer (known asthe Shema) that serves as a centerpiece of themorning andeveningJewish prayer services. Its first verse,Deuteronomy 6:4,[1] encapsulates themonotheistic essence ofJudaism: "Hear, OIsrael:YHWH our God, YHWH is one" (שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד׃).[2]
The first part can be translated as either "The LORD our God" or "The LORD is our God", and the second part as either "the LORD is one" or as "the one LORD" (in the sense of "the LORD alone").Hebrew does not generally use acopula in the present tense, so translators must decide by inference which translation is appropriate in English. The word used for "the LORD" is theTetragrammaton (YHWH).
Observant Jews consider theShema to be the most important part of theprayer service in Judaism, and its twice-daily recitation as amitzvah (commandment by God to Jews). Furthermore, it is traditional for Jews to recite theShema as theirlast words, and for parents to teach their children to say it before they go to sleep at night.[3][4]
The termShema is used by extension to refer to the entirety of the portions of the morning and evening prayers that commence withShema Yisrael and comprise Deuteronomy 6:4–9,[5] Deuteronomy 11:13–21,[6] andNumbers 15:37–41.[7] These sections of theTorah are read in theweekly Torah portionsVa'etchanan,Eikev, andShlach, respectively.
The recitation of theShema in the liturgy consists of three portions:Deuteronomy 6:4–9,11:13–21, andNumbers15:37–41. 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 theshema was linked with re-affirming a personal relationship with God's rule. Literally, reciting theshema 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, theTalmud points out that subtle references to theTen Commandments can be found in the three portions. As the Ten Commandments were removed from daily prayer in theMishnaic period (70–200 CE), theShema is seen as an opportunity to commemorate the Ten Commandments.
There are two larger-print letters in the first sentence ('ayinע and dalethד) which, when combined, spell "עד". InHebrew this means "witness". The idea thus conveyed is that through the recitation or proclamation of theShema one is a living witness testifying to the truth of its message. ModernKabbalistic schools, namely that of theAri, teach that when one recites the last letter of the wordeḥad (אחד), meaning "one", he is to intend that he is ready to "die into God".[citation needed]
The first, pivotal words of theShema are:
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
Šəmaʿ YīsrāʾēlYHWH ʾĕlōhēnū YHWH ʾeḥād:
Rabbinic Judaism teaches that theTetragrammaton (י-ה-ו-ה), YHWH, is theineffable and actual name ofGod, and as such is not read aloud in theShema but is traditionally replaced with אדני, Adonai ("LORD").[8] For that reason, theShema is recited aloud asSh'ma Yisrael Adonai Eloheinu Adonai Eḥad ("Hear, O Israel: the LORD is our God, the LORD is One.")
The literal word meanings are roughly as follows:[citation needed]
This first verse of theShema relates to thekingship of God. The first verse, "Hear, O Israel: the LORD our God is One LORD", has always been regarded as the confession of belief in the One God. Due to the ambiguity of the possible ways to translate theHebrew passage, there are several possible renderings:
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.
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד
Bārūḵ šēm kəvōd malḵūtō ləʿōlām vāʾed
"Blessed be the name of His glorious kingdom for ever and ever"
The second line is a rabbinic addition and is recited silently during congregational worship (except onYom 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 ofBaruch shem k’vod l’olam, "Blessed be his glorious name forever" (Psalm 72:19). However, in time the wordsmalchuto ("His kingdom") andva’ed ("for ever and ever") were added.Malchuto was introduced by the rabbis duringRoman 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 theminim (heretics) that there is no life after death.[9]
The following verses are commonly referred to as theV'ahavta, reflecting the first word of the verse immediately following theShema, or inClassical HebrewV'ahav'ta, meaning "and you shall love...". These words contain the command to love God with all one's heart, soul, and might (Deuteronomy 6:5).[10] TheTalmud 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",[10] 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 astefillin), and to "inscribe them on the door-posts of your house and on your gates" (referring tomezuzah).
The passage following theShema andV'ahavta relates tothe 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.[11] 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.
The third portion relates to the issue of redemption. Specifically, it contains the law concerning thetzitzit (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.[12] For the prophets and rabbis, the exodus from Egypt isparadigmatic of Jewish faith that God redeems from all forms of foreign domination. It can be found in the portionShlach-Lecha in theBook of Numbers.
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 thetzitzit, "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 theShema ends with Numbers 15:41, but traditional Jews end the recitation of theShema by reciting the first word of the following blessing,Emet, or "Truth" without interruption.
InOrthodox Judaism, women are not required to daily recite theShema (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.[13]
Conservative Judaism generally regards Jewish women as being obligated to recite theShema at the same times as men.
Reform andReconstructionist Judaism do not regard gender-related traditionalJewish ritual requirements as necessary in modern circumstances, including obligations for men, but not women, to pray specific prayers at specific times.[clarification needed] Instead, both sexes may fulfill all requirements.
The blessings preceding and following theShema are traditionally credited to the members of theGreat Assembly. They were first instituted in the liturgy of theTemple in Jerusalem.
According to the Talmud, the reading of theShema 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",[14] and teach him to read theShema.[15] The reciting of the first verse of theShema is called "the acceptance of the yoke of the kingship of God" (kabalat ol malchut shamayim).[16]Judah ha-Nasi, who spent all day involved with his studies and teaching, said just the first verse of theShema in the morning "as he passed his hands over his eyes",[17] 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 theShema is recited aloud, simultaneously by thehazzan and the congregation, which responds with the rabbinically institutedBaruch Shem ("Blessed be the Name") in silence before continuing the rest ofShema. Only onYom Kippur is this response said aloud. The remainder of theShema is read in silence. ManySephardim recite the whole of theShema aloud, except theBaruch 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 theShema aloud.
DuringShacharit, two blessings are recited before theShema and one after theShema.[18] There is a question inJewish law as to whether these blessings areon theShema, orsurrounding theShema. The conclusion that has been drawn is that they aresurrounding theShema, because the structure is similar to that ofblessings of the Torah, and there is doubt as to whether such blessings would actuallyenhance theShema.[19] The two blessings that are recited before theShema areYotzer ohr andAhava Rabbah/Ahavat Olam. The blessing after is known asEmet Vayatziv.
DuringMaariv, there are two blessings before theShema and two after.[18] The two before areHaMaariv Aravim andAhavat Olam. The two after areEmet V'Emunah andHashkiveinu. Some communities addBaruch Hashem L'Olam on weekdays.
Overall, the three blessings in the morning and four in the evening which accompany theShema sum to seven, in accordance with the verse in Psalms: "I praise You seven times each day for Your just rules."[20]
Before going to sleep, Jews traditionally recite the first paragraph of theShema. The practice is not only a biblical commandment (given inDeuteronomy 6:6–7) but also alluded to inPsalm 4:5: "Commune with your own heart upon your bed".
Some also have the custom of reading all three paragraphs, along with a list of sections from the Psalms,Vidui, and others. Altogether, the liturgy is known as theK'riat Shema she-al ha-mitah (קריאת שמע על המטיה,'reading the Shema on the bed';Ashkenazi pronunciation:K'rias Shema al ha-mitah). According toIsaac Luria and theTanya, reading the prayer with deepconcentration also effectively cleans one from sin.[21]
According toRashi, one fulfills their biblical obligation of the sayingShema in this prayer and not by theShema recited duringMaariv, being thatminyanim often prayMaariv before nightfall (i.e., before the time of the obligation).[22]
In tractateBerakhot 4b, theRabbis conclude that, "Even though one has recited theShema prayer in thesynagogue, it is obligatory to recite it on [one's] bed."[23] Later, inBerakhot 60b, they decide: "One who goes to sleep on [their] bed saysShema Yisrael untilVehaya Im Shamoa and then says the blessing ofHa-mapil.[24]
The Talmud, inShevu’ot 15b, mentions RabbiYehoshua ben Levi's custom of recitingPsalm 91 andPsalm 3 (excluding the first verse) as a means of protection againstdemons while sleeping.[25]
AsJewish history progressed, additional psalms, biblical portions, and prayers were incorporated; customs regarding this practice may differ. Although adding Psalms is not mandatory, it is generally anticipated.[26]
TheRishonim argue whether one is to say the portion of "Vehaya Im Shamoa" and those who say one should also recite the third portion of Shema.
According to various customs, which are founded on theArizal, the prayer also includes theconfession prayer to confess and clean the sins of the past day. Some customs includePsalm 91,51, and121. Additionally, some add the prayer ofAna b'Koach andPsalm 67.
Another common addition is "In the name of the LORD God of Israel, at my right be Michael, and at my left be Gabriel, and before me Uriel, and behind me Raphael, and on my head the Presence of the LORD". Although close variants are known from thegeonic period,[27] a version of the prayer very similar to the one recited today appears inMachzor Vitry,[28] before finding its way into theZohar[29] and modern prayerbooks.[30]
The exhortation by theKohen in calling Israel to arms against an enemy (which does not apply when theTemple in Jerusalem is not standing) also includesShema Yisrael.[31]
According to the Talmud,Rabbi Akiva patiently endured while his flesh was being torn with iron combs, and died reciting theShema. He pronounced the last word of the sentence,Eḥad ("one") with his last breath.[32] Since then, it has been traditional for Jews to say theShema as theirlast words. In 2006Roi Klein, a major in theIsrael Defense Forces, said theShema before jumping on a livegrenade and dying to save his fellow soldiers.[33]
Reformulations of theShema appear in later Jewish Scripture, Second Temple literature, and New Testament texts.[34][35][36] In these texts, sometimes new features are added to theShema (e.g. 2 Kings 19:19; Zech. 14:9), in others, it is abbreviated to “God is One” (Philo, Spec. 1.30), “one God” (Josephus, C. Ap. 2.193), or “God alone” (2 Maccabees 7:37).[37] The following is a selection of significant occurrences.[38]
In later Jewish scripture:
In Second Temple literature:
In the New Testament:
In episode 14 of season 1 of the television seriesThe Pitt, Dr. Robby recites theShema in order to comfort himself during a difficult moment in the ER. He tells Whittaker that he used to recite it with his grandmother as a child.
In episode 9 of season 3 of the television seriesThe Man in the High Castle, the character Frank Frink recites theShema just before he is executed.
In theNorthern Exposure episode "Kaddish for Uncle Manny", Joel Fleischman doubts the sincerity of a burly itinerant lumberjack who arrives in response to Maurice Minnifield's offer of free food and lodging to participate in aminyan; he asks the man to recite theShema, which he does. In the episode "The Body in Question", Joel Fleischman recites the first verse of theShema while sick in bed after falling asleep in a freezer, where he had a dream he spoke with theprophet Elijah at his great-grandfather'sPassover Seder inPoland.
In episode 4 of season 2 of the television seriesShtisel (2015),Rebetzen Erblich asks her friend Bube Malka to recite theShema with her as she is preparing to die.
In episode 6 of season 1 of the television seriesThe Sandman, Death comes for an old Jewish man, Harry who recites theShema before dying.[48]
In episode 10 of season 5 of the television seriesSnowfall, Avi Drexler sings theShema after he has been shot in the stomach by aKGB officer, likely intended as his last words.
The second section of theTanya brings the mysticalpanentheism of the founder ofHasidic Judaism, theBaal Shem Tov, into philosophical explanation. It outlines the Hasidic interpretation of God's Unity in the first two lines of theShema, based upon their interpretation inKabbalah. The emphasis on Divine Omnipresence andimmanence lies behind Hasidic joy anddevekut, and its stress on transforming the material into spiritual worship. In this internalisation of Kabbalistic ideas, the Hasidic follower seeks to reveal the Unity and hidden holiness in all activities of life.
Medieval, rationalistJewish philosophers (exponents ofHakirah–rational "investigation" from first principles in support of Judaism), such asMaimonides, describe Biblical monotheism to mean that there is only one God, and his essence is a unique, simple, infinite Unity.Jewish mysticism provides a philosophic paradox, by dividing God's Unity into God's essence andemanation.
In Kabbalah and especially Hasidism, God's Unity means that there is nothing independent of his essence. The new doctrine inLurianic Kabbalah of God'stzimtzum ("withdrawal") received different interpretations afterIsaac Luria, from the literal to the metaphorical. To Hasidism andSchneur Zalman, it is unthinkable for the "withdrawal" of God that "makes possible" Creation, to be taken literally. The paradox ofTzimtzum only relates to theOhr Ein Sof ("Infinite Light"), not theEin Sof (Divine essence) itself. God's infinity is revealed in both complementary infinitude (infinite light) and finitude (finite light). The "withdrawal" was only a concealment of the Infinite Light into the essence of God, to allow the latent potentially finite light to emerge after the God limitingtzimtzum. God himself remains unaffected ("For I, the Lord, I have not changed"Malachi 3:6). His essence was One, alone, before Creation, and still One, alone, after Creation, without any change. As thetzimtzum only limits God to a concealment, therefore God's Unity remains Omnipresent. In the Baal Shem Tov's interpretation,Divine providence affects every detail of Creation. The "movement of a leaf in the wind" is part of the unfolding Divine presence, and is a necessary part of the completeTikkun (Rectification in Kabbalah). This awareness of the loving Divine purpose and significance of each individual and hisfree will, awakens mystical love and awe of God.
Schneur Zalman explains that God's divided Unity has two levels, an unlimited level and a limited one, that are both paradoxically true. The main text of medieval Kabbalah, theZohar, describes the first verse of theShema ("Hear O Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the limited "Lower level Unity". Schneur Zalman gives the Chabad explanation of this. In his Kabbalah philosophy, all Creation is dependent on the limited,immanent, potentially finite, "Light that Fills all Worlds", that each Creation receives continually. All isbittul–nullified to the light, even though in our realm this complete dependence is hidden. From this perspective, of God knowing the Creation on its own terms, Creation exists, but the true essence of anything is only the Divine spark that continuously recreates it from nothing. God is One, as nothing has any independent existence without this continual flow of Divine Will to Create. This is thepantheistic Lower Level Unity.
In relation to God's essence, Creation affects no change or withdrawal. All Creation takes place "within" God. "There is nothing but God". The ability to create can only come from the infinite Divine essence, represented by theTetragrammaton name of God. However, "It is not the essence of the Divine, to create Worlds and sustain them", as this ability is only external to the Infinite essence "outside" God. Creation only derives from God's revelatory anthropomorphic "speech" (as inGenesis 1), and even this is unlike the external speech of Man, as it too remains "within" God. From this upper perspective of God knowing himself on his own terms, the created existence of Creation does not exist, as it is as nothing in relation to Zalman's philosophically constructed concept of God's essence. Thismonisticacosmism is the "Upper Level Unity", as from this perspective, only God exists.[49]
The words used in theShema prayer are similar to the words of verse 1 ofSura 112 (Al-Tawhid or Monotheism) in theQuran:Arabic:قُلْ هُوَ اللَّهُ أَحَدٌ,qul huwa llāhu ʾaḥad ("Say, He isGod the One"). The wordأَحَدٌ,aḥad, in Arabic is a cognate of the wordאֶחָד,eḥad, in Hebrew.[50]
TheShema is one of theOld Testament sentences quoted in the New Testament. TheGospel ofMark 12:29–31 mentions thatJesus of Nazareth considered the opening exhortation of theShema to be the first of his twogreatest commandments and linked with a second (based on Leviticus 19:18b): "The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself." InLuke 10:25–27 theShema is also linked with Leviticus 19:18. The verses Deuteronomy 6:5 and Leviticus 19:18b both begin withve'ahavta, "and you shall love". InLuke's Gospel, it appears that this connection between the two verses was already part of cultural discussion or practice.
TheologiansCarl Friedrich Keil andFranz Delitzsch noted that "the heart is mentioned first (in Deuteronomy 6:5), as the seat of the emotions generally and of love in particular; then follows the soul (nephesh) as the centre of personality in man, to depict the love as pervading the entire self-consciousness; and to this is added, "with all the strength", i.e. of body and soul.[51]
TheShema has also been incorporated into Christian liturgy, and is discussed in terms of theTrinity.[52] In theLatin CatholicLiturgy of the Hours, theShema is read during the Night Prayer orCompline every Saturday, thereby concluding the day's prayers.[53] TheAnglicanBook of Common Prayer in use in Canada since 1962 has included theShema in its Summary of the Law.[54] Since 2012, when theAnglican Use version of the BCP, theBook of Divine Worship, was adapted for use inCanada, it has been recited by Roman Catholics as well. It has been incorporated intoDivine Worship: The Missal, transposed as the "Summary of the Law" in Mt 22:37-40 and is recited either by the Priest or the Deacon.
The Anglican (and Orthodox Celtic) Church officially utilizes theShema in the Daily Services. Namely with the decalogue.[55]
{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
