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Shema
Yisrael
are the first two words of a section of the Hebrew Bible that is used as
a centerpiece of all Jewish prayer services and closely echoes the
monotheistic message of
Judaism.
The message of the Sh'ma is applicable to every Jew at all times,
at every conscious moment. Indeed, embodied in the Sh'ma is one
of the most profound and mystical concepts known to man: Yichud
Hashem -- the Oneness of God. |
History
Originally, the
Shema consisted only of the 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: Deut. 6:4-9, 11:13-21,
and Numbers
15:37-41. These three portions relate to central issues in
Jewish belief.Additionally, the
Jerusalem
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.
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"
Shema
Yisrael Adonai Eloheinu Adonai Echad."
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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.The following verses contain
the commands to love God with heart, soul, and might; to remember all
commandments and instruct the children therein; to recite the words of God
when retiring or rising; to bind those words "on the arm and the head" (a
reference to
tefillin), and to inscribe them on the door-posts and on the
city gates (a reference to
Mezuzah).
The second portion relates to the issue of reward and punishment. It
contains the promise of reward for the fulfillment of the laws, and the
threat of punishment for their transgression, with a repetition of the
contents of the first portion. |
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 The third portion relates to the issue of redemption. Specifically, it
contains the law concerning the
tzitzit
as a reminder that all the laws of
God are to be obeyed, as a warning against following the evil inclinations
of the heart, and, finally, in remembrance of the exodus from Egypt. For the
prophets and Rabbis, the exodus from Egypt is paradigmatic of Jewish faith
that God will redeem them from all forms of foreign domination.
The commandment to recite the
Shema
, twice daily is ascribed by Josephus to
Moses ("Antiquities" 6:8), and it has always been regarded as a divine
commandment (see, however, Sifre, Deut. 31.)
The reading of the
Shema
morning, and evening is spoken of in the Mishnah as
a matter of course, and rests upon the interpretation of ("when thou liest
down, and when thou risest up"; Deut. 6:7, see Talmud tractate Berachot 2a).
Accompanying benedictions
The Benedictions preceding and following the
Shema
are traditionally
credited to the members of the Great Assembly. They were first instituted in
the Temple liturgy.
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" (Mishnah Berachot 2:5). Judah ha-Nasi,
being preoccupied with his studies, put his hand over his eyes and repeated
the first verse in silence (Talmud Berachot 13a).
The first verse of the
Shema is recited aloud, simultaneously by the hazzan
and the congregation, which responds with the rabbinically instituted
"Baruch Shem" 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".
 Nighttime Shema
Before bedtime, the first paragraph of Shema is recited. This is not a
Biblically instituted
mitzvah, but is derived from the verse "Commune with
your own heart upon your bed" (Psalms 4:4).
Other instances
The Shema was the battle-cry of the priest in calling
Israel
to arms against
an enemy (Deuteronomy 20:3; Talmud Sotah 42a). It is the last word of the
dying in his confession of faith. It was on the lips of those who suffered
and were tortured for the sake of the Law.
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Jewish law requires
a greater measure of concentration on the first verse of the
Shema than on the rest of the prayer. People commonly close
their eyes or cover them with the palm of their hand while reciting
it to eliminate every distraction and help them concentrate on the
meaning of the words. The final word, echad, should be
prolonged and emphasized. Often, the last letter of the first and
last words of the Shema verse are written in larger print in
the siddur. This is because these letters form the word "ed,"
witness, and remind Jews of their duty to serve as witnesses to
God's sovereignty by leading exemplary lives. |
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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).
The Talmud says that when Jacob was about to reveal the end of days to his
children, he was concerned that one of them might be a non-believer. His
sons reassured him immediately and cried out, "Shema Yisrael."
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