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Torah -->
Glossary --> Shema |
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.
HistoryOriginally, 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. " 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.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.) |
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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.
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.
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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