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Shema
Shema Yisrael at the Knesset Menorah in Jerusalem
Halakhic texts relating to this article
Torah:Deut. 6:4–9, Deut. 11:13–21 and Num. 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
Indian Jews praying "Shema Yisrael", illustration on a book cover

Shema Yisrael (Shema Israel or Sh'ma Yisrael; Hebrew: שְׁמַע יִשְׂרָאֵל, lit. 'Hear, O Israel') is a Jewish prayer (known as the Shema) that serves as a centerpiece of the morning and evening Jewish prayer services. Its first verse, Deuteronomy 6:4,[1] encapsulates the monotheistic essence of Judaism: "Hear, O Israel: 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 a copula in the present tense, so translators must decide by inference which translation is appropriate in English. The word used for "the LORD" is the Tetragrammaton (YHWH).

Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah (commandment by God to Jews). Furthermore, it is traditional for Jews to recite the Shema as their last words, and for parents to teach their children to say it before they go to sleep at night.[3][4]

The term Shema is used by extension to refer to the entirety of the portions of the morning and evening prayers that commence with Shema Yisrael and comprise Deuteronomy 6:4–9,[5] Deuteronomy 11:13–21,[6] and Numbers 15:37–41.[7] These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.

History

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The recitation of the Shema in the liturgy consists of three portions: Deuteronomy 6:4–9, 11:13–21, and Numbers 15:37–41. 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 the shema was linked with re-affirming a personal relationship with God's rule. Literally, reciting the shema 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, 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 (70–200 CE), the Shema is seen as an opportunity to commemorate the Ten Commandments.

There are two larger-print letters in the first sentence ('ayin ע‎ and daleth ד‎) which, when combined, spell "עד‎". In Hebrew this 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 eḥad (אחד‎), meaning "one", he is to intend that he is ready to "die into God".[citation needed]

Content

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Shema Yisrael

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The first paragraph of the Shema seen in a Tefillin scroll

The first, pivotal words of the Shema are:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
Šəmaʿ Yīsrāʾēl YHWH ʾĕlōhēnū YHWH ʾeḥād:

Rabbinic Judaism teaches that the Tetragrammaton (י-ה-ו-ה), YHWH, is the ineffable and actual name of God, and as such is not read aloud in the Shema but is traditionally replaced with אדני, Adonai ("LORD").[8] For that reason, the Shema is recited aloud as Sh'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]

Sh'ma: literally means listen, heed, or hear and do (according to the Targum, accept)
Yisrael: Israel, in the sense of the people or congregation of Israel
Adonai: often translated as "LORD", it is read in place of the YHWH written in the Hebrew text; Samaritans say Shema, which is Aramaic for "the [Divine] Name" and is the exact equivalent of the Hebrew ha-Shem, which Rabbinic Jews substitute for Adonai in a non-liturgical context such as everyday speech.
Eloheinu: the 1st person plural possessive of אֱלֹהִים‎ Elohim, meaning "our God".
Echad: the unified and cardinal number One אֶחָד‎

This first verse of the Shema relates to the kingship 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 the Hebrew passage, there are several possible renderings:

"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.

Baruch Shem

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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 on Yom 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 of Baruch shem k’vod l’olam, "Blessed be his glorious name forever" (Psalm 72:19). However, in time the words malchuto ("His kingdom") and va’ed ("for ever and ever") were added. Malchuto was introduced by the rabbis during Roman 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 the minim (heretics) that there is no life after death.[9]

V'ahavta

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The following verses are commonly referred to as the V'ahavta, reflecting the first word of the verse immediately following the Shema, or in Classical Hebrew V'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] The Talmud 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 as tefillin), and to "inscribe them on the door-posts of your house and on your gates" (referring to mezuzah).

V'haya im shamoa

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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, 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.

Vayomer

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The third portion relates to the issue of redemption. Specifically, it contains the law concerning the tzitzit (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 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

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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 the tzitzit, "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 the Shema ends with Numbers 15:41, but traditional Jews end the recitation of the Shema by reciting the first word of the following blessing, Emet, or "Truth" without interruption.

Jewish women and the Shema

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Main article: Women in Judaism

In Orthodox Judaism, women are not required to daily recite the Shema (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 the Shema at the same times as men.

Reform and Reconstructionist Judaism do not regard gender-related traditional Jewish 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.

Accompanying blessings

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The blessings 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 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 the Shema.[15] 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).[16] Judah ha-Nasi, who spent all day involved with his studies and teaching, said just the first verse of the Shema 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 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. Many Sephardim recite the whole of the Shema aloud, except the Baruch 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 the Shema aloud.

Blessings

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During Shacharit, two blessings are recited before the Shema and one after the Shema.[18] There is a question in Jewish law as to whether these blessings are on the Shema, or surrounding the Shema. The conclusion that has been drawn is that they are surrounding the Shema, because the structure is similar to that of blessings of the Torah, and there is doubt as to whether such blessings would actually enhance the Shema.[19] The two blessings that are recited before the Shema are Yotzer ohr and Ahava Rabbah/Ahavat Olam. The blessing after is known as Emet Vayatziv.

During Maariv, there are two blessings before the Shema and two after.[18] The two before are HaMaariv Aravim and Ahavat Olam. The two after are Emet V'Emunah and Hashkiveinu. Some communities add Baruch Hashem L'Olam on weekdays.

Overall, the three blessings in the morning and four in the evening which accompany the Shema sum to seven, in accordance with the verse in Psalms: "I praise You seven times each day for Your just rules."[20]

Bedtime Shema

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Before going to sleep, Jews traditionally recite the first paragraph of the Shema. The practice is not only a biblical commandment (given in Deuteronomy 6:6–7) but also alluded to in Psalm 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 the K'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 to Isaac Luria and the Tanya, reading the prayer with deep concentration also effectively cleans one from sin.[21]

According to Rashi, one fulfills their biblical obligation of the saying Shema in this prayer and not by the Shema recited during Maariv, being that minyanim often pray Maariv before nightfall (i.e., before the time of the obligation).[22]

Source of the prayer

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In tractate Berakhot 4b, the Rabbis conclude that, "Even though one has recited the Shema prayer in the synagogue, it is obligatory to recite it on [one's] bed."[23] Later, in Berakhot 60b, they decide: "One who goes to sleep on [their] bed says Shema Yisrael until Vehaya Im Shamoa and then says the blessing of Ha-mapil.[24]

Additions to the prayer

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The Talmud, in Shevu’ot 15b, mentions Rabbi Yehoshua ben Levi's custom of reciting Psalm 91 and Psalm 3 (excluding the first verse) as a means of protection against demons while sleeping.[25]

As Jewish 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]

The Rishonim 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 the Arizal, the prayer also includes the confession prayer to confess and clean the sins of the past day. Some customs include Psalm 91, 51, and 121. Additionally, some add the prayer of Ana b'Koach and Psalm 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 the geonic period,[27] a version of the prayer very similar to the one recited today appears in Machzor Vitry,[28] before finding its way into the Zohar[29] and modern prayerbooks.[30]

Other instances

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The exhortation by the Kohen in calling Israel to arms against an enemy (which does not apply when the Temple in Jerusalem is not standing) also includes Shema Yisrael.[31]

According to the Talmud, 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, Eḥad ("one") with his last breath.[32] Since then, it has been traditional for Jews to say the Shema as their last words. In 2006 Roi Klein, a major in the Israel Defense Forces, said the Shema before jumping on a live grenade and dying to save his fellow soldiers.[33]

Other religious literature

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Reformulations of the Shema appear in later Jewish Scripture, Second Temple literature, and New Testament texts.[34][35][36] In these texts, sometimes new features are added to the Shema (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:

  • 2 Kings 19:19: "And now, O Lord our God, please deliver us from his hand, so that all the kingdoms of the earth may know that You are the Lord God alone."[39]
  • Zechariah 14:9: "And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one."[40]
  • Malachi 2:10: "Have we not all one father? Has not one God created us? Why should we betray, each one his brother, to profane the covenant of our forefathers?"[41]

In Second Temple literature:

  • Letter of Aristeas 132: "But first of all he taught that God is one, and that his power is made manifest in all things, and that every place is filled with his sovereignty, and that nothing done by men on earth secretly escapes his notice, but that all that anyone does and all that is to be is manifest to him."[42]
  • 2 Maccabees 7:37-38: "I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God, and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation."[43]
  • Philo, On Special Laws 1.30: "This lesson he continually repeats, sometimes saying that God is one and the Framer and Maker of all things, sometimes that He is Lord of created beings, because stability and fixity and lordship are by nature vested in Him alone."
  • Josephus, Antiquities of the Jews 4.199: "And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one."[44]
  • Josephus, Against Apion 2.193: "There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men."[45]

In the New Testament:

  • Mark 12:28-29 (NASB): One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?" Jesus answered, "The foremost is, 'Hear, O Israel! The Lord our God is one Lord.'"
  • Romans 3:29-30 (NASB): "Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one."
  • James 2:19 (NASB): "You believe that God is one. You do well; the demons also believe, and shudder."

Music and film

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  • Arnold Schoenberg used it as part of the story to his narrative orchestral work A Survivor from Warsaw (1947).
  • In Parade, a musical based on true events, the main character Leo Frank, wrongly accused of the murder of a child worker at the pencil factory he manages, recites the Shema Yisrael as a vigilante gang kidnap and hang him in the final scenes of the work.
  • Pop versions have been published by Mordechai ben David and Sarit Hadad.
  • In Pi, Max Cohen and Lenny Meyer can be seen reciting the first three verses of the Shema.
  • In The Shoes of the Fisherman, Anthony Quinn, as the fictional Pope Kiril, explores the back streets of Rome disguised as a simple priest, and recites the Shema at the bedside of a dying Roman Jew.
  • Reggae singer Matisyahu recites the Shema in his songs "Got No water" and "Tel Aviv'n".
  • Yaakov Shwekey, in his "Shema Yisrael", used the story of Rabbi Eliezer Silver's saving Jewish children hidden in Christian monasteries following the Holocaust by reciting the first line of the Shema.
  • Singer Justin Bieber says the Shema before each public performance with his manager Scooter Braun, who is Jewish.[46]
  • Italian parody band Nanowar of Steel paraphrased it as "Shema Yggdrasil" in their 2019 single "Valhallelujah."[47]

Television

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In episode 14 of season 1 of the television series The Pitt, Dr. Robby recites the Shema 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 series The Man in the High Castle, the character Frank Frink recites the Shema just before he is executed.

In the Northern 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 a minyan; he asks the man to recite the Shema, which he does. In the episode "The Body in Question", Joel Fleischman recites the first verse of the Shema while sick in bed after falling asleep in a freezer, where he had a dream he spoke with the prophet Elijah at his great-grandfather's Passover Seder in Poland.

In episode 4 of season 2 of the television series Shtisel (2015), Rebetzen Erblich asks her friend Bube Malka to recite the Shema with her as she is preparing to die.

In episode 6 of season 1 of the television series The Sandman, Death comes for an old Jewish man, Harry who recites the Shema before dying.[48]

In episode 10 of season 5 of the television series Snowfall, Avi Drexler sings the Shema after he has been shot in the stomach by a KGB officer, likely intended as his last words.

Divine unity of the Shema in Hasidic philosophy

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See also: Jewish philosophy, Kabbalah, and Hasidic philosophy
Schneur Zalman of Liadi articulated Divine Unity in Hasidic philosophy.

The second section of the Tanya brings the mystical panentheism of the founder of Hasidic Judaism, the Baal Shem Tov, into philosophical explanation. It outlines the Hasidic interpretation of God's Unity in the first two lines of the Shema, based upon their interpretation in Kabbalah. The emphasis on Divine Omnipresence and immanence lies behind Hasidic joy and devekut, 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, rationalist Jewish philosophers (exponents of Hakirah–rational "investigation" from first principles in support of Judaism), such as Maimonides, 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 and emanation.

In Kabbalah and especially Hasidism, God's Unity means that there is nothing independent of his essence. The new doctrine in Lurianic Kabbalah of God's tzimtzum ("withdrawal") received different interpretations after Isaac Luria, from the literal to the metaphorical. To Hasidism and Schneur Zalman, it is unthinkable for the "withdrawal" of God that "makes possible" Creation, to be taken literally. The paradox of Tzimtzum only relates to the Ohr Ein Sof ("Infinite Light"), not the Ein 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 limiting tzimtzum. 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 the tzimtzum 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 complete Tikkun (Rectification in Kabbalah). This awareness of the loving Divine purpose and significance of each individual and his free 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, the Zohar, describes the first verse of the Shema ("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 is bittul–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 the pantheistic 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 the Tetragrammaton 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 in Genesis 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. This monistic acosmism is the "Upper Level Unity", as from this perspective, only God exists.[49]

In Islam

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Further information: Shahada

The words used in the Shema prayer are similar to the words of verse 1 of Sura 112 (Al-Tawhid or Monotheism) in the Quran: Arabic: قُلْ هُوَ اللَّهُ أَحَدٌ, qul huwa llāhu ʾaḥad ("Say, He is God the One"). The word أَحَدٌ, aḥad, in Arabic is a cognate of the word אֶחָד‎, eḥad, in Hebrew.[50]

In Christianity

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See also: Christian views on the Old Covenant

The Shema is one of the Old Testament sentences quoted in the New Testament. The Gospel of Mark 12:29–31 mentions that Jesus of Nazareth considered the opening exhortation of the Shema to be the first of his two greatest 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." In Luke 10:25–27 the Shema is also linked with Leviticus 19:18. The verses Deuteronomy 6:5 and Leviticus 19:18b both begin with ve'ahavta, "and you shall love". In Luke's Gospel, it appears that this connection between the two verses was already part of cultural discussion or practice.

Theologians Carl Friedrich Keil and Franz 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]

The Shema has also been incorporated into Christian liturgy, and is discussed in terms of the Trinity.[52] In the Latin Catholic Liturgy of the Hours, the Shema is read during the Night Prayer or Compline every Saturday, thereby concluding the day's prayers.[53] The Anglican Book of Common Prayer in use in Canada since 1962 has included the Shema in its Summary of the Law.[54] Since 2012, when the Anglican Use version of the BCP, the Book of Divine Worship, was adapted for use in Canada, it has been recited by Roman Catholics as well. It has been incorporated into Divine 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 the Shema in the Daily Services. Namely with the decalogue.[55]

See also

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References

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The Shema (Hebrew: שְׁמַע, meaning "Hear") is a foundational Jewish prayer and declaration of monotheistic faith, centered on the biblical verse "Shema Yisrael, Adonai Eloheinu, Adonai Echad" ("Hear, O Israel: the Lord our God, the Lord is one") from Deuteronomy 6:4, which commands love for God with all one's heart, soul, and strength while emphasizing obedience and covenant loyalty. Comprising three key Torah passages—Deuteronomy 6:4–9, Deuteronomy 11:13–21, and Numbers 15:37–41—the Shema instructs to recite these words daily, teach them to children, bind them as symbols on the hand and forehead (fulfilled through ), inscribe them on doorposts (mezuzot), and attach fringes () to garments as reminders of God's commandments. Its recitation is a biblical (commandment) performed twice daily during morning () and evening () services, with the first verse often covered by the hand over the eyes to heighten focus on divine . In Jewish tradition, the Shema transcends mere verbal affirmation, symbolizing total devotion to the singular, eternal as the source of all existence and rejecting ; it is one of the first prayers taught to children and is recited at pivotal moments, such as , the climactic Neilah service on , and traditionally as the final words before death. Historically rooted in the Torah's covenantal framework during the Israelites' preparation to enter the , the prayer was formalized by rabbinic tradition for structured , often preceded by blessings praising for creation, revelation at Sinai, and redemption.

Text and Structure

The Shema Yisrael Verse

The Shema Yisrael verse, drawn from Deuteronomy 6:4 in the Hebrew Bible, serves as the foundational declaration of Jewish monotheism, affirming the unity and uniqueness of God. This single verse encapsulates the core theological assertion that the Lord is the singular divine authority for Israel, calling the people to attentive recognition of this truth. The exact Hebrew text of the verse is:
שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃
 A standard phonetic transliteration, reflecting traditional Ashkenazi pronunciation where the divine name YHWH is vocalized as Adonai, is: Shema Yisrael Adonai Eloheinu Adonai echad. Word-by-word, it breaks down as follows: Shema (hear), Yisrael (), Adonai (the , for YHWH), Eloheinu (our ), Adonai (the , for YHWH), echad (one). The standard English translation is: "Hear, O : The our , the is one." Linguistically, the imperative verb shema derives from the root shama', which in biblical Hebrew conveys not only auditory perception but also active obedience and response, urging Israel to internalize and act upon the declaration. The term Eloheinu is the first-person plural possessive form of Elohim, a common biblical noun for God or gods, here emphasizing a communal, covenantal relationship as "our God" in the ancient Israelite context. Echad, from the root denoting unity, signifies numerical oneness or uniqueness in this verse, highlighting God's singular, undivided essence amid surrounding ancient Near Eastern polytheism, rather than composite plurality. In the etymology of ancient Hebrew phrasing, the verse's structure—repeating the divine name around Eloheinu—reinforces exclusivity, echoing covenantal language from earlier biblical traditions like the Exodus narrative to assert God's sole sovereignty.

Additional Biblical Passages

The Shema recitation extends beyond the initial verse of Deuteronomy 6:4 by incorporating three additional biblical passages that elaborate on the implications of God's unity through commandments related to love, obedience, and remembrance. These passages—Deuteronomy 6:5-9 (beginning with V'ahavta), Deuteronomy 11:13-21 (beginning with V'haya im shamoa), and Numbers 15:37-41 (beginning with Vayomer)—provide instructional content that transforms the declarative core into a framework for ethical and ritual practice in daily life. The first appended passage, V'ahavta from Deuteronomy 6:5-9, emphasizes wholehearted devotion to God and the integration of divine teachings into all aspects of existence. Its Hebrew text reads:
וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
A standard transliteration is:
V'ahavta et Adonai Elohecha b'chol l'vavcha uv'chol nafshecha uv'chol m'odecha. V'hayu had'varim ha'eleh asher anochi m'tzavecha hayom al l'vavecha. V'shinantam l'vanecha v'dibarta bam b'shivtecha b'veitecha uv'lekt'cha vaderech uv'shochb'cha uv'kumecha. Uksartam l'ot al yadecha v'hayu l'totafot bein einecha. Uch'tavtam al m'zuzot beitecha uvish'arecha.
The English translation is:
You shall love the Lord your God with all your heart, with all your soul, and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.
Thematically, V'ahavta centers on the commandment to love God comprehensively, extending this affection through perpetual teaching to future generations and the use of physical symbols such as (phylacteries) and mezuzot (doorpost scrolls) to embody and recall the covenant. This passage reinforces the Shema's declaration of unity by linking monotheistic faith to active, embodied expressions of loyalty in personal and familial spheres. The second passage, V'haya im shamoa from Deuteronomy 11:13-21, addresses the consequences of fidelity to God's commandments within the framework of the covenant. Its Hebrew text is:
וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֹתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתָּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ וּכְתַבְתָּם עַל־מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃
Transliteration:
V'hayah im shamo'a tishm'u el mitzvotai asher anochi m'tzaveh etchem hayom l'ahavah et Adonai Eloheichem ul'avdo b'chol l'vavchem uv'chol nafshechem. V'natati m'tar artz'chem b'ito yoreh umalkosh v'asafta d'ganecha v'tirosh'cha v'yitzharecha. V'natati esev sad'cha liv'hemtecha v'achalta v'sava'ta. Hishameru lachem pen yift'eh l'vavchem v'sartem va'avadtem acherim vahishtachavitem lahem. V'charah af Adonai bachem v'atzar et hashamayim v'lo yih'yeh matar v'ha'adamah lo titen et y'vulah v'avadtem m'herah me'al ha'aretz hatovah asher Adonai noten lachem. V'samtem et d'varai eleh al l'vavchem v'al nafshechem uksartem otam l'ot al yedchem v'hayu l'totafot bein eineichem. V'l'mad'tem otam et b'neichem l'daber bam b'shivtecha b'veitecha uv'lekt'cha vaderech uv'shochb'cha uv'kumecha. Uch'tavtam al m'zuzot beitecha uvish'arecha. L'ma'an yirbu y'meichem v'y'mei b'neichem al ha'adamah asher nishba Adonai la'avoteichem latet lahem k'y'mei hashamayim al ha'aretz.
Translation:
And it shall come to pass, if you surely listen to My commandments which I enjoin upon you this day, to love the Lord your God, and to serve Him with all your heart and with all your soul, that I will give rain for your land, at the proper time, the early rain and the late rain, and you will gather in your grain, your wine and your oil. And I will give grass in your fields for your cattle, and you will eat and be sated. Take care lest your heart be lured away, turn aside and worship alien gods and bow down to them. For the Lord's anger will flare up against you, and He will close the heavens so that there will be no rain and the earth will not yield its produce, and you will swiftly perish from the good land which the Lord gives you. Therefore, place these words of Mine upon your heart and upon your soul, and bind them for a sign on your hand, and they shall be for a reminder between your eyes. You shall teach them to your children, to speak of them when you sit in your house and when you walk on the way, when you lie down and when you rise up. And you shall inscribe them on the doorposts of your house and on your gates, so that your days and the days of your children may be prolonged on the land which the Lord swore to your fathers to give to them, for as long as the heavens are above the earth.
This section thematically explores the rewards of obedience—such as timely rains and agricultural abundance—and the punishments for straying, including drought and exile, while reiterating the symbols of tefillin and mezuzot to underscore covenantal fidelity. It connects to the Shema's unity by portraying adherence to the one God as essential for communal prosperity and warning against idolatry as a direct threat to that oneness. The third passage, Vayomer from Numbers 15:37-41, focuses on the mitzvah of tzitzit (fringes) as a perpetual reminder of divine laws and historical deliverance. Hebrew text:
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כָּל־מִצְוֹתָי וִהְיִיתֶם קֳדֹשִׁים לֵאלֹהֵיכֶם׃ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם אֱמֶת׃
Transliteration:
Vayomer Adonai el Moshe lemor. Daber el b'nei Yisrael v'amarta alehem v'asa'u lahem al kanfei bigdeihem l'dorotam v'natnu al hakanaf p'til t'chelet. V'hayah lachem l' ur'item oto uzmartem et kol mitzvot Adonai va'asitem otam v'lo taturoo acharei l'vavchem v'acharei eineichem asher atem zonim achareihem. L'ma'an tizk'ru va'asitem et kol mitzvotai vihyitem k'doshim leloheichem. Ani Adonai Eloheichem asher hotzeti etchem me'eretz Mitzrayim lih'yot lachem lelohim ani Adonai Eloheichem emet.
Translation:
The Lord spoke to Moses, saying: Speak to the children of Israel and tell them to make for themselves fringes on the corners of their garments throughout their generations, and to attach a thread of blue on each fringe at the corner. They shall be to you as tzitzit, and whenever you see them you shall remember all of the Lord's commandments and fulfill them, and you will not follow after your heart and after your eyes, which lead you astray. Thus you will remember and fulfill all My commandments, and you will be holy to your God. I am the Lord your God who brought you out of the land of Egypt to be your God: I, the Lord, am your God. True.
Thematically, Vayomer highlights as visual cues to observe all commandments and avoid moral lapses, while invoking as the foundational act of redemption that binds to the divine. This passage bolsters the Shema's monotheistic core by serving as a tangible reminder of liberation from in , thereby promoting holiness through ritual observance. Collectively, these passages reinforce the Shema's proclamation of God's oneness by embedding it in a matrix of ethical imperatives—love expressed through education and symbols, obedience yielding covenantal blessings, and remembrance via tzitzit—thus guiding adherents toward a life of undivided devotion and ritual fulfillment.

Recitation Order and Summary

In traditional Jewish liturgy, the Shema prayer is recited in a specific sequence comprising three biblical paragraphs, beginning with the central verse from Deuteronomy 6:4. The recitation starts with "Shema Yisrael Adonai Eloheinu Adonai Echad," during which the reciter covers their eyes with the right hand to focus concentration. Immediately following this verse, and recited quietly in an undertone, is the insertion "Baruch Shem kevod malchuto le'olam va'ed" ("Blessed be the name of His glorious kingdom forever and ever"), a phrase derived from rabbinic tradition and not part of the biblical text. The first paragraph then continues with Deuteronomy 6:5–9 (beginning "V'ahavta"), emphasizing love for God and the integration of Torah into daily life. This is followed by the second paragraph from Deuteronomy 11:13–21 (beginning "V'haya im shamoa"), which outlines rewards for obedience and consequences for disobedience. The sequence concludes with the third paragraph from Numbers 15:37–41 (beginning "Vayomer"), focusing on the commandment of tzitzit as a reminder of divine precepts. The overarching theme of the Shema unifies its declaration of God's oneness with actionable commandments, serving as both a theological affirmation of and a guide for ethical and ritual observance in everyday existence. While the order of recitation remains consistent across communities, Ashkenazi and Sephardi traditions differ primarily in pronunciation; for instance, Ashkenazim typically render the kamatz vowel as "o" (e.g., "Sh'ma") and the soft tav as "s," whereas Sephardim use "a" for kamatz (e.g., "Shema") and "t" for tav, reflecting historical linguistic developments in their respective regions.

Historical Origins

Biblical Sources

The Shema, a central declaration in Jewish tradition, draws its scriptural foundations from three specific passages in the , collectively recited as a unit. The core verse, known as the Shema Yisrael, appears in Deuteronomy 6:4: "Hear, O : The Lord our , the Lord is one," followed by verses 5-9, which command love for and the teaching of these words to future generations, including binding them as signs on hands and doorposts. This section, often called the V'ahavta, emphasizes wholehearted devotion and remembrance of 's commandments. The second passage, from Deuteronomy 11:13-21, reinforces conditional blessings for obedience and curses for disobedience, reiterating the call to love God, teach the words diligently, and inscribe them on doorposts and gates. Known as V'haya im shamoa, it expands on the themes of fidelity and prosperity in the promised land. The third passage, Numbers 15:37-41, instructs the Israelites to attach tassels (tzitzit) to their garments as a visual reminder against following personal desires and to recall God's deliverance from Egypt and His commandments. Referred to as Vayomer, it serves as a mnemonic for covenantal obligations. These texts originated in the Mosaic era, traditionally dated to the 13th-12th century BCE, as part of ' addresses to the on the , renewing the Sinai covenant in preparation for entering . Deuteronomy presents these as ' final exhortations before his death, framing them within the narrative of exodus and conquest to instill loyalty to amid surrounding polytheistic influences. An early extra-biblical attestation is the (c. 150–100 BCE), which preserves a liturgical combining the Shema (Deuteronomy 6:4–9) with elements of the Ten Commandments, indicating its use as a unified in the Second Temple period. Archaeological evidence from the Dead Sea Scrolls, discovered in and dating from the 3rd century BCE to the 1st century CE, includes fragments of Deuteronomy 6:4-9 in manuscripts such as 4QDeut^j and 4QDeut^n, preserving the Shema text nearly identical to later versions. Similarly, fragments of Numbers 15 appear in scrolls like 4QNum^b, confirming the antiquity and stability of these passages in . This textual continuity underscores their foundational role in biblical tradition prior to rabbinic formulations.

Development in Rabbinic Literature

In the rabbinic period, the Shema evolved from a set of biblical verses recited voluntarily during the Second Temple era (prior to 70 CE) into a standardized, obligatory daily that served as a of Jewish following the Temple's destruction. During the Second Temple period, practices varied, with evidence suggesting informal recitations tied to temple services or personal devotion, but no uniform ritual existed. Post-70 CE, as worship replaced sacrificial rites, the rabbis formalized the Shema as a communal obligation, emphasizing its role in affirming and accepting divine commandments, with the (c. 200 CE) marking the first comprehensive codification. The in tractate Berakhot 1:1-3 establishes the temporal framework for recitation, mandating it twice daily to fulfill Deuteronomy 6:7's "when you lie down and when you rise." For evenings, Rabbi Eliezer limits it from the time priests enter to eat their terumah until the end of the first watch, while the Sages extend it to ; mornings begin when one can distinguish fringes from white garments (per the Sages) or scarlet from white (per Rabbi Eliezer), ending at sunrise amid disputes over priestly shifts. These rules reflect rabbinic efforts to balance scriptural fidelity with practical observance, ensuring accessibility while preserving sanctity. The Babylonian Talmud in Berakhot 12a-13b further refines these practices through debates on structure and exemptions. It prescribes the order of the three paragraphs—beginning with Deuteronomy 6:4-9, followed by 11:13-21, and Numbers 15:37-41 (Vayomer)—to progressively affirm faith, rewards, and remembrance of . A key discussion addresses covering the eyes during the inserted phrase "Baruch shem kevod malchuto le'olam va'ed" to heighten concentration, originating from Rabbi Yishmael's practice to avoid distractions. Exemptions apply to grooms (for three days post-wedding) and those in acute distress, prioritizing human needs over ritual, while requiring intention () throughout. Rabbinic debates also justify including the brief Vayomer paragraph at night, despite the tzitzit commandment's daytime application, as it commemorates and reinforces covenantal memory.

Liturgical Practices

Daily Recitation

The Shema is recited twice daily as a biblical obligation, interpreted by rabbinic authorities from Deuteronomy 6:7 as referring to "when you lie down" at night and "when you rise up" in the morning, establishing its place in the evening Maariv and morning Shacharit services. The morning recitation must occur after dawn (alot ha-shachar), the first appearance of light on the horizon, and ideally before sunrise, though it remains valid until the end of the third halachic hour of the day, approximately one-fourth of the daylight period from sunrise to sunset. The evening recitation begins at nightfall (tzeit ha-kokhavim), when three stars are visible, and should be completed before midnight (chatzot), though it fulfills the obligation if recited later under certain circumstances. Certain exemptions apply, such as for individuals attending to an unburied deceased relative, who are relieved from the recitation; the ill may receive accommodations if it causes significant discomfort, allowing recitation in a modified manner, while travelers are not exempt but may recite it while in motion, such as walking or riding. During communal services, it is customary to stand for the first verse, "Shema Yisrael," to emphasize its centrality and affirm acceptance of divine authority, though the full Shema may be recited while seated or standing as needed. A widespread practice involves covering one's eyes with the right hand—regardless of —specifically during this opening verse, to minimize visual distractions and foster deeper concentration on the words. This recitation forms the core of the daily prayer obligations, often framed by brief accompanying blessings that precede and follow it.

Bedtime Shema

The Bedtime Shema, known in Hebrew as Kriyat Shema al ha-Mitah, is a simplified adaptation of the traditional recited by before to seek divine protection during the vulnerable hours of night. This practice draws directly from rabbinic teachings that emphasize its role in safeguarding the reciter from harm, both physical and spiritual. Unlike the more elaborate daily recitations, the bedtime version is personal and introspective, often performed alone in one's bed, fostering a sense of reliance on amid the uncertainties of rest. The primary source for the Bedtime Shema is the in tractate Berakhot 4b, which instructs that one should recite the Shema before retiring to bed, linking this custom to Psalm 4:5 ("Tremble and do not sin; speak in your hearts on your beds, and be silent"). The Talmud explains this recitation as a means to ward off evil spirits or negative forces that might threaten during sleep, portraying it as a spiritual armor that invokes God's unity and oversight. This connection underscores the prayer's protective intent, transforming bedtime into a moment of pious rather than mere routine. In terms of recitation, the Bedtime Shema typically includes the first paragraph of the Shema beginning with the core verse "Shema Yisrael" from Deuteronomy 6:4, followed by additional elements such as the prayer Ribono shel Olam ("Master of the Universe"), which petitions God for mercy, protection from nightmares, and safe awakening in the morning, along with protective verses from and other sources. This abbreviated form allows for ease in a private setting, with some including the eyes during the initial verse to heighten focus and symbolism of . The minimum recitation is the first verse, though the full version is recommended. The purpose of the Bedtime Shema extends beyond immediate protection to encourage reflection on mortality and the soul's dependence on the Divine, serving as a nightly affirmation of monotheistic trust. By reciting it, individuals express vulnerability and gratitude, aligning their with spiritual values as they enter , which rabbinic sources describe as akin to a temporary from which revives them. This ritual thus reinforces a lifelong commitment to , making a threshold for renewal.

Accompanying Blessings

The Shema recitation in the daily services is framed by blessings: two preceding it in the morning service and one in the evening service, with two following it in each service. These blessings, part of the standard , poetically contextualize the Shema's declaration of 's unity within broader theological motifs. The first pre-Shema blessing, Yotzer Or ("Who Forms Light"), recited only in the morning service, praises as the creator of and , establishing the theme of divine mastery over the . Its text begins: "Blessed are You, Lord our , King of the , Who forms and creates , Who makes and creates all things," drawing from 45:7 to evoke the orderly emergence of the from primordial chaos. This blessing highlights 's role in fashioning celestial bodies—the sun, , and —and their harmonious function, underscoring the unity of creation as a reflection of the divine will. It concludes by affirming 's sovereignty in bringing to the world and the righteous, tying the natural order to moral and spiritual illumination. The second pre-Shema blessing addresses God's love for Israel through the gift of Torah. In the morning, it is known as Ahavah Rabbah ("Great Love"), while in the evening it is Ahavat Olam ("Everlasting Love"), reflecting slight textual variations across nusach traditions like Ashkenaz and Sephard. The core text states: "With everlasting love You have loved us, Lord our God," expressing gratitude for Torah's commandments, statutes, and teachings as an eternal bond between God and the Jewish people. This blessing emphasizes Torah study as a path to cleaving to God, with pleas for enlightenment in its wisdom and unwavering devotion to its mitzvot, portraying the revelation at Sinai as an act of profound affection. Following the Shema in the morning service, Emet v'Yatziv ("True and Established") affirms the enduring truth of God's covenants, incorporating poetic elements from narrative and echoes of the priestly (Numbers 6:24–26). Its opening declares: "True and established, right and enduring, correct and faithful is Your word," weaving in verses from Chronicles and to validate the Shema's declarations. The blessing recounts God's redemptive acts, such as the splitting of the sea and provision of , while invoking priestly themes of blessing, grace, and peace upon . It serves as a bridge to the , emphasizing the reliability of divine promises. The final post-Shema blessing, Ga'al Yisrael ("Who Redeems "), concludes the morning sequence with a focus on redemption, stating: "Blessed are You, Lord, Who redeems ." This short recalls the historical deliverance from , linking it to ongoing divine and future , and must immediately precede the without interruption to symbolize the continuity between past redemption and present prayer. In the evening, the post-Shema blessings differ slightly, with Emet v'Emunah ("True and Faithful") replacing Emet v'Yatziv, followed by Hashkiveinu ("Cause Us to Lie Down"), maintaining the redemption and motif. Thematically, these blessings connect the Shema's affirmation of to the grand narrative of creation and . The pre-Shema prayers root God's oneness in the structured and the loving transmission of , while the post-Shema ones extend it to the historical exodus, portraying redemption as an extension of cosmic harmony and divine fidelity. This framing elevates the Shema from mere recitation to a liturgical affirmation of unity permeating all existence.

Customs in Jewish Communities

Participation by Women

In traditional Jewish law, women are exempt from the recitation of the Shema, as it is classified as a time-bound positive commandment. This exemption stems from the general rabbinic principle outlined in the , which holds that women are not obligated in such mitzvot due to their primary responsibilities in family and home life. Despite this exemption, rabbinic authorities encourage women to recite at least the first verse of the Shema—"Hear, O Israel: The our , the is one"—to affirm acceptance of the yoke of heaven (ol malchut shamayim) and for spiritual benefit. Many women, therefore, customarily recite the full Shema in practice, particularly in the , to fulfill the underlying values of faith and remembrance of . In the post-1970s era, influenced by broader feminist movements, progressive Jewish denominations such as and have adopted egalitarian approaches, obligating women to recite the Shema on equal terms with men and allowing them to lead its recitation in services. This shift emphasizes in ritual participation, with women serving as cantors and rabbis who fully integrate the Shema into communal worship. Within Modern Orthodox communities, adaptations have emerged, including partnership minyans where women participate more actively in prayers surrounding the Shema, though full leadership roles remain limited by halakhic constraints. Culturally, women have long played a central role in home-based Shema recitation, often teaching and reciting it with children at to instill monotheistic principles and . This practice underscores women's influence in domestic , where they guide younger generations in the prayer's themes of devotion and unity, even as public participation evolved.

Use in Education and Rituals

The Shema occupies a foundational role in Jewish education, serving as the initial Torah verse imparted to young children. The Babylonian Talmud teaches that parents should instruct a child in the first verse of the Shema—"Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6:4)—as soon as the child can articulate speech, underscoring the prayer's primacy in instilling monotheistic belief from infancy. This practice highlights the Shema's function as an accessible entry point to Jewish theology, encapsulating core principles of faith and obedience in a concise declaration suitable for early learning. As children approach adolescence, the Shema features prominently in preparation for the bar or bat mitzvah ceremony, where they learn to recite it fluently and often lead its communal delivery during services. This training reinforces the prayer's daily obligation and equips the child to participate actively in upon reaching religious maturity at age 13 for boys or 12 for girls. The bedtime recitation of the Shema further aids by modeling consistent ritual observance for children, embedding its words as a nightly affirmation of divine unity. In Jewish rituals marking lifecycle events, the Shema provides spiritual affirmation during moments of transition and closure. At the deathbed, it forms a key element of the Vidui, the confessional prayer recited in the face of imminent death; the dying individual is encouraged to utter the opening verse as a final of , seeking and connection to in their last breaths. Community variations enrich the Shema's ritual integration, particularly in Sephardi traditions where it is recited aloud during services, promoting a collective vocal expression that enhances communal solidarity. This audible practice, rooted in the , contrasts with quieter Ashkenazi recitations and underscores the prayer's role in fostering shared devotion across diverse Jewish groups.

Theological Interpretations

Affirmation of Monotheism

The Shema Yisrael, commencing with "Hear, O Israel: The Lord our , the Lord is one" (Deuteronomy 6:4), serves as Judaism's foundational declaration of , emphasizing the absolute unity of as denoted by the Hebrew term echad. This word conveys not mere numerical oneness but an indivisible, unique essence that precludes any multiplicity or partnership in divinity, directly countering idolatrous practices that attribute divine attributes to created beings or multiple deities. In ' Thirteen Principles of Faith, the second principle articulates this unity explicitly: "God is one and there is no unity like His in any way," which fundamentally rejects by affirming that no other entity shares in 's power or essence, positioning the Shema as a bulwark against polytheistic influences. This principle underscores the Shema's role in prohibiting the worship of false gods, as elaborated in ' Mishneh Torah, where divine unity demands exclusive devotion and bars any corporeal or composite conception of . Historically, the Shema emerged as a response to the polytheistic Canaanite religions prevalent in the , where deities like and were venerated alongside or in competition with ; by proclaiming God's singular sovereignty, it reinforced Israel's covenantal fidelity amid surrounding idolatrous cultures. Medieval Jewish philosophers, such as , further explored the philosophical implications of this unity, arguing in his Book of Beliefs and Opinions that God's indivisibility precludes any division into parts or attributes separable from His essence, ensuring that creation depends entirely on an incorporeal, unchanging One without parallel in existence. Saadia's framework, influenced by rationalist theology, posits that acknowledging echad rationally demonstrates God's simplicity and eternity, thereby safeguarding against anthropomorphic or dualistic interpretations that could dilute divine oneness.

Kabbalistic Interpretations

In Kabbalistic thought, the Shema represents a mystical unification of divine emanations (), drawing the infinite divine light () into the finite world. The recitation, particularly "Adonai Echad," is seen as binding the sefirot of (loving-kindness) through (foundation) to Malkhut (sovereignty), facilitating the flow of divine energy and affirming God's transcendent oneness beyond multiplicity. This meditative practice, as described in the , transforms the prayer into a cosmic act of repair (tikkun), where the soul participates in revealing hidden unity.

Hasidic Philosophical Views

In , the Shema serves as a central vehicle for realizing divine unity through personal spiritual integration, as articulated by foundational thinkers. The , the movement's progenitor, interpreted the recitation of the Shema as an act of profound unification, whereby the reciter's cleaves to (), transcending individual existence to participate in the cosmic oneness of the Divine. This view emphasizes the Shema's role in elevating the beyond material boundaries, fostering an experiential merger with God's essence during prayer. The Alter Rebbe, Rabbi Schneur Zalman of Liadi and founder of Hasidism, expanded this framework by delineating levels of devotion in the Shema, integrating intellectual contemplation with emotional fervor. In his seminal work, the Tanya, he describes the preparatory blessings as cultivating and love for , enabling the Shema to encompass "both inclinations" of the heart—rational understanding (via the method of wisdom, understanding, and knowledge) and heartfelt passion—thus unifying the divine and animal souls in service to . This structured approach transforms the Shema into a meditative practice that draws down , aligning personal will with cosmic purpose. Key Hasidic concepts further illuminate the Shema's mystical depth, portraying it as a tool for achieving bitul, or self-nullification, where the reciter recognizes personal nothingness () before God's infinite reality. At its pinnacle, the recitation engages the yechidah, the soul's innermost essence, which reflects unadulterated unity with the Divine, dissolving ego to affirm God's singular existence across all realms. These ideas, rooted in 18th-century teachings, profoundly shaped 19th- and 20th-century Hasidism, providing philosophical resilience amid persecution.

Presence in Other Religions

Christian Usage

In the , the Shema from Deuteronomy 6:4-5 is prominently cited by as the greatest commandment. In Mark 12:29-30, when asked about the foremost commandment, declares, "The most important is, 'Hear, O : The Lord our , the Lord is one. And you shall love the Lord your with all your heart and with all your soul and with all your mind and with all your strength,'" directly quoting and adapting the Shema to emphasize total devotion to . A parallel account appears in Matthew 22:37, where similarly identifies loving with all one's heart, soul, and mind as the first and greatest commandment, reinforcing the Shema's centrality in his teaching on ethical and spiritual priorities. The Shema also influences and catechetical instruction as an affirmation of . In the , Deuteronomy 6:4-5 is invoked in paragraph 2093 to underscore the first commandment's call to love God above all, serving as a foundational declaration of exclusive worship and fidelity to the one true God. Among Protestants, the Shema is referenced in teachings and some worship contexts, such as sermons or devotional practices, to highlight the and covenantal loyalty, though it is less formally recited in services compared to Jewish tradition. Theologically, Christian interpretations of the Shema, particularly the Hebrew term echad ("one") in Deuteronomy 6:4, adapt it to the doctrine of the Trinity, viewing it as compatible with a unified yet triune Godhead. Trinitarian scholars argue that echad denotes a composite unity, as seen in other biblical uses like Genesis 2:24 (man and wife becoming "one flesh"), allowing for the oneness of Father, Son, and Holy Spirit without contradicting monotheism; this is exemplified in Pauline adaptations, such as 1 Corinthians 8:6, which distinguishes one God the Father and one Lord Jesus Christ within the Shema's framework. Jesus himself expands this unity in John 17:20-26, praying for believers' oneness to mirror the intra-Trinitarian communion, thus reinterpreting the Shema through a Christocentric lens.

Islamic Parallels

The Shema Yisrael, a central declaration of Jewish affirming God's absolute unity, finds conceptual parallels in the Islamic , the profession of faith that underscores , or the oneness of God. The Shema's proclamation, "Hear, O Israel: The Lord our God, the Lord is One" (Deuteronomy 6:4), emphasizes auditory attentiveness and obedience to divine singularity, much like the 's core assertion, "There is no god but God" (la ilaha illallah), which demands recognition of God's exclusive divinity and rejection of all associates. Both serve as foundational creeds recited daily to reinforce monotheistic devotion, with the Shema recited twice daily in Jewish and the Shahada invoked in Islamic prayers five times a day, fostering a shared emphasis on internalizing and proclaiming God's unity as an act of submission. These parallels are contextualized by historical interactions between Jewish communities and early in 7th-century Arabia, where Jewish tribes in the Hijaz region, including (Yathrib), introduced concepts to the polytheistic Arabian milieu. Jewish settlements, established since the CE following Roman persecutions, featured prominent figures who held civic roles and propagated ideas of a singular , potentially influencing Muhammad's revelations amid encounters with these communities. Scholars note that such proximity facilitated the transmission of Abrahamic , with the Shema's focus on 's oneness resonating in Islamic teachings that critiqued and refined pre-Islamic . Scholarly analyses of comparative in Abrahamic faiths highlight further alignments, particularly between the Shema and Surah Al-Ikhlas ( 112), which declares, "Say: He is , the One, , the Eternal Refuge; He neither begets nor is born, nor is there to Him any equivalent." This surah, often equated to one-third of the in theological weight, mirrors the Shema's rejection of plurality and affirmation of divine incomparability, both countering anthropomorphic or polytheistic distortions. While Judaism's yichud hashem (unification of God's name) stresses covenantal loyalty and Islam's emphasizes universal submission, these constructs underscore a common Abrahamic heritage in upholding strict without direct textual derivation.

Cultural and Artistic Depictions

In Music and Literature

The Shema has inspired numerous musical compositions throughout , beginning with medieval piyyutim (liturgical poems) that often incorporated or prefaced its recitation to enhance devotional depth. These piyyutim, such as those composed by early paytanim like Eleazar Kalir, were integrated into services around the Shema, using acrostics and biblical allusions to affirm and evoke emotional response during prayers. In the , composers drew on the Shema for concert works blending traditional liturgy with symphonic forms. Bloch's Avodath Hakodesh (Sacred Service, 1930–1933), a setting for , chorus, and orchestra, prominently features the Shema Yisrael in its first part, following and blessings, to convey universal spiritual yearning amid rising . Modern interpretations continue this tradition with contemporary Hebrew settings. Israeli singer-songwriter incorporated the Shema into his 2020 song "Keter Melukha" (Royal Crown), adapting it as a of divine unity ("Shema Yisrael echad u'shmo echad") to bridge personal and communal resilience, which gained renewed traction in live performances around 2022. Similarly, in the 2020s, Grammy-winning artist released a vocal performance of the Shema in 2022, followed by a video edition in 2025 filmed in , emphasizing its cross-cultural sacredness for both Jewish and Christian audiences through melodic simplicity and visual symbolism. In literature, the Shema appears as a motif symbolizing devotion and identity. Medieval poet Yehuda Halevi (c. 1075–1141) evoked its themes in piyyutim like "Ya Shema Evyonecha" (O Lord, Hear the Afflicted), a penitential plea recited in Sephardic services, where the call to "hear" mirrors the Shema's imperative while expressing longing for divine mercy. In modern fiction, Chaim Potok's novel The Chosen (1967) portrays the Shema's recitation as a central in the daily lives of Hasidic characters, highlighting tensions between and modernity through scenes of communal that underscore its role in fostering spiritual discipline and familial bonds. Post-2020 developments reflect the Shema's role in affirming amid contemporary challenges. In 2023, Mizrahi musical tracks, such as those from the Andalusian Orchestra's televised concert near the , integrated prayers with traditional maqam scales, blending Sephardic-Mizrahi melodies to perform repentance and ethnic pride in Israel's . In the 1993 film Schindler's List, directed by Steven Spielberg, a poignant scene depicts Jewish prisoners reciting the Shema prayer amid the chaos of deportation by Nazis, underscoring the prayer's role as a declaration of faith in the face of imminent death. This moment, set against the Holocaust's horrors, highlights the Shema's endurance as a communal affirmation of monotheism during persecution. The animated film (1998) includes recitations of Hebrew prayers and songs drawing from biblical narratives, evoking the Shema's themes of divine unity and liberation in the story, though not featuring the prayer verbatim. On television, (2017–2023) weaves Jewish rituals into its portrayal of 1950s–1960s New York life, with episodes depicting family observances and scenes. The series emphasizes cultural traditions like bedtime prayers and communal worship. In 2023, the series The Pop Culture of Prayer by the Jewish Collaborative of Orange County dedicated an episode to the Shema, titled "Shema - Scenes of , , & ," analyzing its appearances in and media as symbols of spiritual resilience. Post-2020 interfaith media efforts, such as Project Shema's training programs and dialogues featured in news outlets, reference the prayer's call to "hear" as a framework for bridging Jewish and progressive communities against . These initiatives, active on campuses and in documentaries, promote the Shema's message of unity in diverse settings.

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