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 the 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.
Content
Shema Yisrael
The first, pivotal, words of the Shema, are: שמע ישראל י-ה-ו-ה
אלהינו י-ה-ו-ה אחד
Judaism teaches that the Tetragrammaton (י-ה-ו-ה) is the ineffable
name of G-d, 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.
(or phonetically, "Shima Yis-ra-ayl:
Adonai El-o-hay-noo, Adonai Eh-hod")
The literal word meanings are roughly as follows:
- Shema - listen, or hear
- 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 suffix
"nu" 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 emphasis.
V'ahavta
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 and on the city 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 fulfilment
of the laws. It also contains punishment for transgression with a
repetition of the contents of the first portion.
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.
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, phonetic Roman, 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 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 you lie down, and when you rise up"; Deut. 6:7, see Talmud
tractate Berachot 2a).
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
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" (kabalat ol malchut shamayim) (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 ("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.
Bedtime Shema
Before going to sleep,
the first paragraph of the Shema is recited. This is not a
Biblically instituted commandment, 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 Kohen ("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.
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). |
