View source for Shema

{{italic title}}
{{verification|date=August 2023}}
{{short description|Jewish prayer}}
{{other uses |Shema (disambiguation)}}
{{Infobox Halacha
| image = File:Knesset Menorah Shema Inscription.jpg
| caption = <small>'' Shema Yisrael '' at the [[Knesset Menorah]] in [[Jerusalem]]</small>
| verse = {{bibleverse||Deut.|6:4-9|HE}}, {{bibleverse||Deut.|11:13–21|HE}} and {{bibleverse||Num.|15:37–41|HE}}
| mishnah = [[Berakhot_(tractate)|Berakhot ch. 1–3]]
| talmud = [[Berakhot_(tractate)|Berakhot]]
| talmudy = [[Berakhot_(tractate)|Berakhot]]
| rambam = [[Mishneh Torah]], Sefer Ahava ch. 1–4
| sa = [[Orach Chayim]] 58–88
| codes = [[Kitzur Shulchan Aruch (book)|Kitzur Shulchan Aruch]], ch. 17
}}
[[File:The History of the Bene-Israel of Indian.jpg|thumb|Indian Jews praying "Shema Yisrael", illustration on a book cover]]
'''''Shema Yisrael''''' ('''''Shema Israel''''' or '''''Sh'ma Yisrael'''''; {{langx |he|שְׁמַע יִשְׂרָאֵל}} ''Šəmaʿ Yīsrāʾēl'', "Hear, O Israel") is a Jewish prayer (known as '''the Shema''') that serves as a centerpiece of the morning and evening [[Jewish prayer|Jewish prayer services]]. Its first verse encapsulates the [[Monotheism |monotheistic]] essence of [[Judaism]]: "Hear, O Israel: [[Tetragrammaton|YHWH]] our God, YHWH is one" ({{Langx|he|שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד׃}}), found in {{bibleverse ||Deuteronomy|6:4|HE}}.<ref name="Moberly 1990">{{cite book |last=Moberly |first=R. W. L. |author-link=R. W. L. Moberly |year=1990 |chapter-url=https://books.google.com/books?id=QZs3AAAAIAAJ&pg=PA209 |chapter="Yahweh is One": The Translation of the Shema |editor-last=Emerton |editor-first=J. A. |editor-link=John Emerton |title=Studies in the Pentateuch |location=[[Leiden]] |publisher=[[Brill Publishers]] |series=[[Vetus Testamentum|Vetus Testamentum, Supplements]] |volume=41 |pages=209–215 |doi=10.1163/9789004275645_012 |isbn=978-90-04-27564-5}}</ref>
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"), since [[Biblical Hebrew|Hebrew]] does not normally use a [[Copula (linguistics)|copula]] in the present tense, so translators must decide by inference whether one 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]]'' (religious commandment). Also, it is traditional for Jews to say the ''Shema'' as their [[last words]], and for parents to teach their children to say it before they go to sleep at night.<ref>{{cite web  |title=Bedtime Shema  |publisher=MyJewishLearning.com |url=https://www.myjewishlearning.com/article/bedtime-shema}}</ref><ref>{{cite web |publisher=Chabad.org
|url=https://www.chabad.org/library/article_cdo/aid/3694182/jewish/Why-Say-Shema-at-Bedtime.htm |title=Why Say Shema at Bedtime? - Didn't we just say it in Maariv}}</ref>
The term ''Shema'' is used by extension to refer to the whole part of the daily prayers that commences with ''Shema Yisrael'' and comprises [[Book of Deuteronomy |Deuteronomy]] {{bibleverse-nb ||Deuteronomy|6:4–9|HE}}, {{bibleverse-nb ||Deuteronomy|11:13–21|HE}}, and [[Book of Numbers |Numbers]] {{bibleverse-nb ||Numbers|15:37–41|HE}}. These sections of the Torah are read in the [[weekly Torah portion]]s ''[[Va'etchanan]]'', ''[[Eikev]]'', and ''[[Shlach]]'', respectively.
==History==
The recitation of the ''Shema'' in the liturgy consists of three portions: {{bibleverse ||Deuteronomy|6:4–9|HE}}, {{bibleverse-nb ||Deuteronomy|11:13–21|HE}}, and [[Book of Numbers|Numbers]] {{bibleverse-nb ||Numbers|15:37–41|HE}}. 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 {{Script/Hebrew|ע}} and daleth {{Script/Hebrew|ד}}) which, when combined, spell "{{Script/Hebrew|עד}}". In [[Hebrew (language)|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 [[Kabbalah|Kabbalistic schools]], namely that of the [[Isaac Luria|Ari]], teach that when one recites the last letter of the word ''eḥad'' ({{Script/Hebrew|אחד}}), meaning "one", he is to intend that he is ready to "die into God".{{Citation needed |date= November 2009}}
==Content==
===''Shema Yisrael''===
[[File:1st paragraph of Shema.JPG|right|200px|thumb|The first paragraph of the ''Shema'' seen in a [[Tefillin]] scroll]]
The first, pivotal words of the ''Shema'' are:
{{Quote
|text={{lang|he|שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃}}<br />
{{transl|he|Šəmaʿ Yīsrāʾēl [[YHWH]] ʾĕlōhēnū YHWH ʾeḥād}}:
}}
[[Rabbinic Judaism]] teaches that the [[Tetragrammaton]] (י-ה-ו-ה), YHWH, is the [[ineffability|ineffable]] and actual name of [[God in Judaism|God]], and as such is not read aloud in the ''Shema'' but is traditionally replaced with אדני, Adonai ("{{LORD}}").<ref>{{Cite book |last=Meszler |first=Joseph B. |url=https://www.worldcat.org/oclc/68694138 |title=Witnesses to the One : the spiritual history of the Sh'ma |date=2006 |publisher=Jewish Lights Pub |isbn=1-58023-309-0 |location=Woodstock, Vt. |pages=xi - xvii |oclc=68694138}}</ref> 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:{{cn|date=September 2021}}
: ''Sh'ma'': literally means ''listen'', ''heed'', or ''hear and do'' (according to the [[Targum Onkelos|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 ''[[Names of God in Judaism#HaShem|ha-Shem]]'', which Rabbinic Jews substitute for [[Adonai]] in a non-liturgical context such as everyday speech.
: ''Eloheinu'': the 1st person plural possessive of {{script|Hebr|אֱלֹהִים}} ''[[Elohim]]'', meaning "our God".
: ''Echad'': the unified and cardinal number ''One'' {{script|Hebr|אֶחָד}}
This first verse of the ''Shema'' relates to the [[monarch|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''===
{{Quote
|text={{lang|he|בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד}}<br />
{{transl|he|Bārūḵ šēm kəvōd malḵūtō ləʿōlām vāʾed}}<br />
"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 Empire|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 ''[[Heresy in Judaism|minim]]'' (heretics) that there is no life after death.<ref>{{cite web|url=http://www.oztorah.com/2011/10/baruch-shem-the-2nd-line-of-the-shema-ask-the-rabbi/|title=OzTorah » Blog Archive » Baruch Shem: The 2nd line of the Shema – Ask the Rabbi|publisher=www.oztorah.com}}</ref>
===''V'ahavta''===
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 ({{bibleverse||Deuteronomy|6:5|HE}}).<ref name="mechon-mamre.org">[http://www.mechon-mamre.org/p/pt/pt05.htm The Complete Hebrew Bible (Tanach) based on JPS 1917 Hebrew-English translation] Deuteronomy 6, accessed 29 November 2015</ref> The [[Talmud]] emphasizes that you will, at some point, whether you choose to or not, and therefore uses "shall" – future tense – 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",<ref name="mechon-mamre.org"/> 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''===
The passage following the ''Shema'' and ''V'ahavta'' relates to [[Jewish_principles_of_faith#Reward_and_punishment|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.<ref>{{Cite book |last=Rosenberg |first=Arnold |url=https://books.google.com/books?id=xU8eAAAAQBAJ |title=Jewish Liturgy as a Spiritual System: A Prayer-by-Prayer Explanation of the Nature and Meaning of Jewish Worship |date=2000-06-30 |publisher=Jason Aronson, Incorporated |isbn=978-1-4616-2914-6 |pages=65–69 |language=en}}</ref> 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''===
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.<ref>{{Cite journal |last=Levy |first=Yamin |title=Fiat and Forming: Genesis 1 & 2 Revisited |date=1992 |url=https://www.jstor.org/stable/23260973 |journal=Tradition: A Journal of Orthodox Jewish Thought |volume=27 |issue=1 |pages=20–33 |jstor=23260973 |issn=0041-0608}}</ref> For the prophets and rabbis, the exodus from Egypt is [[paradigm]]atic of Jewish faith that God redeems from all forms of foreign domination. It can be found in the portion [[Shlach|Shlach-Lecha]] in the [[Book of Numbers]].
===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 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==
{{Main|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.<ref>[[Mishnah Berurah]], O.C. 106:1 §7</ref>
[[Conservative Judaism]] generally regards Jewish women as being obligated to recite the ''Shema'' at the same times as men.
[[Reform Judaism|Reform]] and [[Reconstructionist Judaism]] do not regard gender-related traditional [[Halakha|Jewish ritual requirements]] as necessary in modern circumstances, including obligations for men, but not women, to pray specific prayers at specific times. Instead, both genders may fulfill all requirements.
==Accompanying blessings==
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",<ref>Deuteronomy 33:4</ref> and teach him to read the ''Shema''.<ref>Babylonian Talmud, Sukkah 42a</ref> 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'').<ref>Mishnah Berachot 2:5</ref> [[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",<ref>Babylonian Talmud, Berachot 13b</ref> 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 [[Sephardi]]m 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 Judaism|Reform Jews]] also recite the whole of the first paragraph of the ''Shema'' aloud.
===Blessings===
During ''[[Shacharit]]'', two blessings are recited before the ''Shema'' and one after the ''Shema''.<ref name="ReferenceB">Mishnah, [http://www.sefaria.org/Mishnah_Berakhot.1.4/en/Open_Mishnah?lang=bi Berachot 1:4]</ref> 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 [[Birkot HaTorah|blessings of the Torah]], and there is doubt as to whether such blessings would actually ''enhance'' the ''Shema''.<ref>With all your heart: the Shema in Jewish worship, practice and life By Meir Levin, {{ISBN|1-56871-215-4}}, page 207-212</ref> The two blessings that are recited before the ''Shema'' are [[Yotzer ohr]] and [[Ahava Rabbah|Ahava Rabbah/Ahavat Olam]]. The blessing after is known as [[Emet Vayatziv]].
During ''[[Maariv]]'', there are two blessings before the ''Shema'' and two after.<ref name="ReferenceB"/> 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 (Maariv)|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."<ref>{{Bibleverse|Psalms|119:164|HE}}</ref>
==Bedtime ''Shema''==
Before going to sleep, the first paragraph of the ''Shema'' is recited. This is not only a commandment directly given in the Bible (in [[Deuteronomy]] 6:6–7), but is also alluded to from verses such as "Commune with your own heart upon your bed" ([[Psalms]] 4:4).
Some also have the custom to read all three paragraphs, along with a whole list of sections from [[Psalms]], [[Vidui]], and other prayers. Altogether this is known as the ''K'riat Shema she-al ha-mitah'' or '''Krias Shema Al Hamita''' ([[Hebrew]]: קריאת שמע על המטה, Bedtime Shema). According to [[Isaac Luria|Arizal]], reading this prayer with great concentration is also effective in cleansing one from sin. This is discussed in the [[Tanya (Judaism)|Tanya]].<ref>{{cite web|url=http://otzar770.com/library/display_page.asp?nPageNumber=23&ilSC=40&nBookId=108&cPartLetter=B|title=[Otzar770 - Book page view]|website=otzar770.com}}</ref>
According to [[Rashi]] one fulfils his biblical obligation of the saying Shema in this prayer and not when he recites the Shema in the [[Maariv]] prayer, being that it was costumary to pray the Maariv prayer while still day (before the time of the obligation).<ref>''Barachos 2b, Rashi s.v. [https://www.sefaria.org/Berakhot.2a.1?lang=bi&p2=Rashi_on_Berakhot.2a.1.2&lang2=bi&w2=all&lang3=en ad sof ha'ashmurah harishona.]''  </ref>
=== Source of the prayer ===
It says in the [[Talmud]]:
"Even though one has recited the Shema prayer in the [[Synagogue]], it is obligatory to recite it on his bed"<ref>''[[Berakhot (tractate)|Berachos]]'' 4b.</ref>
Additionally it says:
"One that goes to sleep on his bed says 'Shema Yisrael' until 'Vehaya Im Shamoa' and then says the blessing of 'Hamapil'<ref>''[[Berakhot (tractate)|Berachos]]'' 60b.</ref>
=== Additions to the prayer ===
In the [[Babylonian Talmud]] the custom of Rabbi [[Yehoshua ben Levi]] is brought<ref>''[[Shevu'ot|Shavuos]]'' 15b.</ref> that he used to add [[Psalm 91]] and [[Psalm 3]] which are help against the [[Demon|demons]].
As the generation unfolded additional Psalms, verses and prayers were added. Customs in this matter vary. Even though it is not obligatory to add Psalms it is generally expected to do so.<ref>''[[Avraham Gombiner|Magen Avraham]]'' on ''[[Shulchan Aruch]] [[Orach Chayim]]'' 239:2.</ref>
The [[Rishonim]] argue whether one is to say the portion of "[[:he:והיה_אם_שמוע|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 [[Isaac Luria|Arizal]], the prayer also includes the [[Tachanun|confession]] prayer in order to confess and clean the sins of the past day. There are some customs which include [[Psalm 91]], [[Psalm 51|51]], and, [[Psalm 121|121]]. Additionally there are those that 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 [[Geonim|geonic]] period,<ref>וידר, נפתלי, "פרקים בתולדות התפילה והברכות", סיני, עז (תשל"ה), עמ' קלז</ref> this exact prayer first appeared in [[Machzor Vitry]],<ref>{{Cite web |title=Machzor Vitry, Pitum HaKetoret 77:1 |url=https://www.sefaria.org/Machzor_Vitry,_Pitum_HaKetoret.77.1?vhe=Machzor_Vitry,_Berlin,_1893-97&lang=bi |access-date=2024-07-26 |website=www.sefaria.org}}</ref> before finding its way into the ''[[Zohar]]''<ref>{{Cite book |last=Ta-Shma |first=Israel |url=https://books.google.com/books?id=-q7XAAAAMAAJ |title=Kabbalah |date=1998 |publisher=Cherub Press |volume=3 |language=he |chapter=More on the Ashkenazi Origins to the Zohar}}</ref> and modern prayerbooks.<ref>{{Cite web |title=Siddur Ashkenaz, Weekday, Maariv, Keri'at Shema al Hamita 24 |url=https://www.sefaria.org/Siddur_Ashkenaz,_Weekday,_Maariv,_Keri'at_Shema_al_Hamita.24?vhe=The_Metsudah_siddur,_1981&lang=bi |access-date=2024-07-26 |website=www.sefaria.org}}</ref>
==Other instances==
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''.<ref>{{Bibleverse|Deuteronomy|20:3|HE}}; [[Babylonian Talmud]] Sotah 42a</ref>
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.<ref>[[Babylonian Talmud]], Berachot 61b</ref> 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.<ref name= "Lubotzky">{{cite book |last= Lubotzky |first= Asael |author-link=Asael Lubotzky |title= [[From the Wilderness and Lebanon]]|year=2016 |publisher= [[Koren Publishers Jerusalem]] |isbn=978-1-59264-417-9 |pages= 56–57}}</ref>
=== Other religious literature ===
Reformulations of the ''Shema'' appear in later Jewish Scripture, Second Temple literature, and New Testament texts.<ref>{{Cite book|last=Bruno|first=Christopher|title='God Is One': The Function of 'Eis Ho Theos' as a Ground for Gentile Inclusion in Paul's Letters.|publisher=Bloomsbury Publishing|year=2014|location=London|pages=24-113, 199-206}}</ref><ref>Richard Bauckham. “The Shema and 1 Corinthians 8:6 Again.” In ''One God, One People, One Future: Essays in Honor of N.T. Wright'', edited by John Anthony Dunne and Eric Lewellen, 86-111. Minneapolis, MN: Fortress Press, 2018.</ref><ref>Mark D. Nanos. “Paul and the Jewish Tradition: The Ideology of the Shema.” In ''Celebrating Paul: Festchrift in Honor of Jerome Murphy-O’Connor, O.P., and Joseph A. Fitzmyer, S.J.'', edited by Peter Spitaler, 62–80. Washington, DC: The Catholic Biblical Association of America, 2011.</ref> 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).<ref>Bauckham, "The Shema and 1 Corinthians 8:6 again," 90.</ref> The following is a selection of significant occurrences.<ref>For a comprehensive list, see Bauckham, "The Shema and 1 Corinthians 8:6 Again," 103-108.</ref>
In later Jewish scripture:
* {{Bibleverse|2 Kings|19:19|HE}}: "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."<ref>{{Cite web|title=Melachim II - II Kings - Chapter 19|url=https://www.chabad.org/library/bible_cdo/aid/15925/jewish/Chapter-19.htm|website=www.chabad.org|language=en|access-date=2020-05-01}}</ref>
* {{Bibleverse|Zechariah|14:9|HE}}: "And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one."<ref>{{Cite web|title=Zechariah - Chapter 14|url=https://www.chabad.org/library/bible_cdo/aid/16218/jewish/Chapter-14.htm|website=www.chabad.org|language=en|access-date=2020-05-01}}</ref>
* {{Bibleverse|Malachi|2:10|HE}}: "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?"<ref>{{Cite web|title=Malachi - Chapter 2|url=https://www.chabad.org/library/bible_cdo/aid/16220/jewish/Chapter-2.htm|website=www.chabad.org|language=en|access-date=2020-05-01}}</ref>
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."<ref>{{Cite book|title=Outside the Bible : ancient Jewish writings related to Scripture|others=Feldman, Louis H., Kugel, James L., Schiffman, Lawrence H.|date=January 2013 |isbn=978-0-8276-0933-4|location=Philadelphia|pages=2738|oclc=839395969}}</ref>
* 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."<ref>{{Cite web|title=Bible Gateway passage: 2 Maccabees 7:37-39 - Revised Standard Version|url=https://www.biblegateway.com/passage/?search=2+Maccabees+7%3A37-39&version=RSV|website=Bible Gateway|language=en|access-date=2020-05-01}}</ref>
* [[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."<ref>{{Cite web|title=PACE - The Judean Antiquities|url=https://pace.webhosting.rug.nl/york/york/showText?book=4&chapter=8&textChunk=nieseSection&chunkId=199&text=anti&version=whiston&direction=&tab=&layout=split|website=pace.webhosting.rug.nl|access-date=2020-05-01}}</ref>
* 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."<ref>{{Cite web|title=PACE - Against Apion|url=https://pace.webhosting.rug.nl/york/york/showText?book=2&chapter=1&textChunk=nieseSection&chunkId=193&text=apion&version=whiston&direction=&tab=&layout=split|website=pace.webhosting.rug.nl|access-date=2020-05-01}}</ref>
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 ===
* [[Arnold Schoenberg]] used it as part of the story to his narrative orchestral work ''[[A Survivor from Warsaw]]'' (1947).
* In ''[[Parade (musical)|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|Mordechai ben David]] and [[Sarit Hadad]].
* In ''[[Pi (film)|Pi]]'', Max Cohen and Lenny Meyer can be seen reciting the first three verses of the ''Shema''.
* In ''[[The Shoes of the Fisherman (movie)|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.<ref>{{cite web |url= http://www.huffingtonpost.com/2011/02/09/justin-bieber-tween-evang_n_820993.html |title= Justin Bieber: Tween Evangelist? |date=9 February 2011 | work = Huff Post}}</ref>
* Italian parody band [[Nanowar of Steel]] paraphrased it as "Shema Yggdrasil" in their 2019 single "Valhallelujah."<ref>{{Cite web|url=https://www.letras.mus.br/nanowar-of-steel/valhalleluja-feat-angus-mcfife/|title=Valhalleluja - Nanowar Of Steel|website=Letras.mus.br|date=14 December 2019 |language=pt-br|access-date=2020-01-20}}</ref>
=== Television ===
In episode 9 of season 3 of the television series ''[[The Man in the High Castle (TV 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 [[Elijah|prophet Elijah]] at his great-grandfather's [[Passover Seder]] in [[Poland]].
In episode 4 of season 2 of the television series ''[[Shtisel]]'' (2015), [[rebbetzin|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 (TV series)|The Sandman]]'', Death comes for an old Jewish man, Harry who recites the ''Shema'' before dying.<ref>{{cite web|url=https://forward.com/culture/513319/how-judaism-scientology-christianity-and-mythology-haunt-the-dreams-of-netflixs-sandman/|title=How Judaism, Scientology, Christianity, mythology and God knows what else haunt the dreams of Netflix's 'Sandman'|work=Forward|first=Mira|last=Fox|date=2022-08-05|access-date=2022-09-17}}</ref>
In episode 10 of season 5 of the television series ''[[Snowfall (TV 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==
{{See also|Jewish philosophy|Kabbalah|Hasidic philosophy}}
[[Image:Schneur Zalman of Liadi.jpg|thumb|115px|right|[[Schneur Zalman of Liadi]] articulated Divine Unity in [[Hasidic philosophy]].]]
The second section of the [[Tanya (Judaism)|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 [[Divine immanence|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 philosophy|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 [[Emanationism|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|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 (Judaism)|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 olam|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, [[Divine immanence|immanent]], potentially finite, "[[Ohr|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.<ref>[http://www.chabad.org/library/article_cdo/aid/6240/jewish/Shaar-Hayichud-Vehaemunah.htm English translation and commentary on the second section of Tanya: ''Shaar Hayichud Vehaemunah-Gate of Unity and Faith''] from Chabad.org. Retrieved Oct. 2009</ref>
==In Islam==
{{See|Shahada}}
The words used in the ''Shema'' prayer are similar to the words of verse 1 of [[Al-Ikhlas|Sura 112]] (Al-Tawhid or Monotheism) in the [[Quran]]: {{langx|ar|قُلْ هُوَ اللَّهُ أَحَدٌ}}, ''qul huwa llāhu ʾaḥad'' ("Say, He is [[God in Islam|God]] the One"). The word {{lang|ar|أَحَدٌ}}, ''aḥad'', in Arabic is a cognate of the word {{Script/Hebrew|אֶחָד}}, ''eḥad'', in Hebrew.<ref>{{cite journal |last1=Wilson-Wright |first1=Aren |title=The Word for 'One' in Proto-Semitic |journal=Journal of Semitic Studies |date=2014 |volume=59 |issue=1 |pages=1–13|doi=10.1093/jss/fgt032 }}</ref>
==In Christianity==
{{See also|Christian views on the Old Covenant}}
The ''Shema'' is one of the [[Quotations from the Hebrew Bible in the New Testament |Old Testament sentences quoted in the New Testament]]. The [[Gospel of Mark |Gospel of]] {{bibleref |Mark|12:29–31|KJV}} mentions that [[Jesus of Nazareth]] considered the opening exhortation of the ''Shema'' to be the first of his two [[Great Commandment |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 {{bibleref|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 [[Gospel of Luke|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.<ref>[http://biblehub.com/commentaries/kad/deuteronomy/6.htm Keil and Delitzsch Biblical Commentary on the Old Testament] on Deuteronomy 6, accessed 6 November 2015</ref>
The ''Shema'' has also been incorporated into Christian liturgy, and is discussed in terms of the [[Trinity]].<ref>See Brian J. Wright, "Deuteronomy 6:4 and the Trinity: How Can Jews and Christians Both Embrace the 'Echad' of the Shema?" https://www.academia.edu/12230043/Deuteronomy_6_4_and_the_Trinity_How_Can_Jews_and_Christians_Both_Embrace_the_Echad_of_the_Shema</ref> 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.<ref>{{Cite web|url=https://divineoffice.org/sun-np1/?date=20181124|title=Divine Office – Liturgy of the Hours of the Roman Catholic Church (Breviary) » Welcome to the Divine Office Community!|website=divineoffice.org|access-date=2018-11-21}}</ref> The [[Anglican]] [[Book of Common Prayer]] in use in Canada since 1962 has included the ''Shema'' in its Summary of the Law.<ref>{{cite web|url=http://prayerbook.ca/resources/bcponline/holy-communion/|title=The Order for the Administration of The Lord's Supper or Holy Communion|date=7 December 2013|access-date=9 February 2015|archive-date=7 October 2017|archive-url=https://web.archive.org/web/20171007170113/http://prayerbook.ca/resources/bcponline/holy-communion/|url-status=dead}}</ref> Since 2012, when the [[Anglican Use]] version of the BCP, the [[Book of Divine Worship]], was adapted for use in [[Personal Ordinariate of the Chair of Saint Peter|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.<ref>{{cite web|title=Liturgical BCP Prayer, "The Shama": A Prayer of Christendom and of the Culdees|date=16 August 2018 |url=https://www.orthodoxchurch.nl/2018/08/jesus-said-the-first-comandment-is-the-shama-culdee-liturgical-prayer/|publisher=Orthodox Church of the Culdees (Celtic)|department=Christ's Assembly}}</ref>
==See also==
* [[Al-Ikhlas]]
* [[Mool Mantar]]
* [[Profession (religious)]]
* [[Tawhid]]
== References ==
<references/>
== External links ==
{{wikiquote}}
{{commonscat}}
* [http://www.jewishencyclopedia.com/view.jsp?artid=599&letter=S&search=Shema "Shema"] at the ''[[Jewish Encyclopedia]]''
* [https://web.archive.org/web/20090930200655/http://www.beki.org/audio.html Recitation of the Shema Yisrael]
* [http://dafyomireview.com/article.php?docid=398 Explanation of the Shema by Rabeinu Bachya]
* Anthology of Translations of Shema [https://www.academia.edu/42966565/Looking_with_Oneness]
* [https://www.chabad.org/library/article_cdo/aid/6172192/jewish/HebrewEnglish-Bedtime-Shema-PDF.htm Hebrew/English Bedtime Shema]
* [https://www.chabad.org/library/article_cdo/aid/629832/jewish/Bedtime-Shema.htm About the bedtime Shema]
* [https://yahadut.org/en/between-man-and-god/daily-prayer/set-texts-for-prayer/ The First Verse of the Shema], On the Jewish tradition website
{{Jewish prayers}}
{{Book of Deuteronomy}}
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