Shema Yisrael (Shema Israel or Sh'ma Yisrael; 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 services. Its first verse encapsulates the monotheistic essence of Judaism: "Hear, O Israel: YHWH is our God, YHWH is one" (), found in .
The first part can be translated as either "The our God" or "The is our God", and the second part as either "the is one" or as "the one " (in the sense of "the alone"), since Hebrew does not normally use a copula in the present tense, so translators must decide by inference whether one is appropriate in English. The word used for "the " 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.
The term Shema is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy , , and Numbers . These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.
History
The recitation of the Shema in the liturgy consists of three portions: , , and Numbers . 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 ecḥad (אחד), meaning "one", he is to intend that he is ready to "die into God".
Content
Shema Yisrael
The first, pivotal words of the Shema are:
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 (""). For that reason, the Shema is recited aloud as Sh'ma Yisrael Adonai Eloheinu Adonai Eḥad ("Hear, O Israel: the is our God, the is One.")
The literal word meanings are roughly as follows: 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 "", 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 plural 1st person possessive of Elohim, meaning "our God". Echad: the unified and cardinal number One
This first verse of the Shema relates to the kingship of God. The first verse, "Hear, O Israel: the our God is One ", 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! Adonai is our God! Adonai is One!", and "Hear, O Israel! Adonai is our God – Adonai 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.