Shema Yisrael History Content Accompanying Benedictions

Originally, the Shema consisted only of the one verse: Deuteronomy 6:4 (see Talmud Sukkot 42a and Berachot 13b). The reciation of the Shema in the liturgy, however, consists of three portions: Deut. 6:4-9, 11:13-21, and Numbers 15:37-41. These three portions relate to central issues in Jewish belief.

Additionally, the Jerusalem Talmud points out that subtle references to the Ten Commandments can be found in the three portions. As the Ten Commandments were removed from daily prayer in the Mishnaic period, the Shema is seen as an opportunity to commemorate the Ten Commandments.

2 Content

The first portion relates to the issue of the kingship of God. The first verse, "Hear, O Israel: the Lord our God is one Lord," has ever been regarded as the confession of belief in the One God. The following verses contain the commands to love God with heart, soul, and might; to remember all commandments and instruct the children therein; to recite the words of God when retiring or rising; to bind those words "on the arm and the head" (a reference to tefillin), and to inscribe them on the door-posts and on the city gates (a reference to mezuzah).

The second portion relates to the issue of reward and punishment. It contains the promise of reward for the fulfilment of the laws, and the threat of punishment for their transgression, with a repetition of the contents of the first portion.

The third portion relates to the issue of redemption. Specifically, it contains the law concerning the tzitzit as a reminder that all the laws of God are to be obeyed, as a warning against following the evil inclinations of the heart, and, finally, in remembrance of the exodus from Egypt. For the prophets and Rabbis, the exodus from Egypt is paradigmatic of Jewish faith that God will redeem them from all forms of foreign domination.

The commandment to recite the Shema, twice daily is ascribed by Josephus to Moses ("Antiquities" 6:8), and it has always been regarded as a divine commandment (see, however, Sifre, Deut. 31.)

The reading of the Shema morning, and evening is spoken of in the Mishnah as a matter of course, and rests upon the interpretation of ("when thou liest down, and when thou risest up"; Deut. 6:7, see Talmud tractate Berachot 2a).

3 Accompanying benedictions

The Benedictions preceding and following the Shema are traditionally credited to the members of the Great Assembly. They were first instituted in the Temple liturgy.

According to the Talmud, the reading of the Shema morning and evening fulfils the commandment "You shall meditate therein day and night". As soon as a child begins to speak his father is directed to teach him the verse "Moses commanded us a law, even the inheritance of the congregation of Jacob" (Deut. 33:4), and teach him to read the "Shema'" (Talmud, Sukkot 42a). The reciting of the first verse of the Shema is called the acceptance of the yoke of the kingship of God" ( Mishnah Berachot 2:5). Judah ha-Nasi, being preoccupied with his studies, put his hand over his eyes and repeated the first verse in silence (Talmud Berachot 13a).

The first verse of the Shema is recited aloud, simultaneously by the hazzan and the congregation, which responds with the rabbinically instituted "Baruch Shem" in silence before continuing the rest of Shema. Only on Yom Kippur is this response said aloud. The remainder of the Shema is read in silence. Sephardim recite the whole of the Shema aloud, except the "Baruch Shem".

4 Night time Shema

Before bedtime, the first paragraph of the Shema is recited. This is not a Biblically instituted commandment, but is derived from the verse "Commune with your own heart upon your bed" ( Psalms 4:4).

5 Other instances

The Shema was the battle-cry of the priest in calling Israel to arms against an enemy (Deuteronomy 20:3; Talmud Sotah 42a). It is the last word of the dying in his confession of faith. It was on the lips of those who suffered and were tortured for the sake of the Law.

Rabbi AkivaRabbi Akiva is one of the most central and essential contributors to the early Oral Torah, mainly the Mishnah and the Midrash Halakha. He laid the foundations of the mishnaic dispute, by which pairs or larger groups of sages dispute points of Halakha or B patiently endured while his flesh was being torn with iron combs, and died reciting the Shema. He pronounced the last word of the sentence, "Echad" (one) with his last breath (Talmud Berachot 61b).

6 Quote in New Testament

Shema is one of the sentences that are quotedQuotations from the Old Testament in the New, which are very numerous, are not made according to any uniform method. When the New Testament was written, the Old was not divided, as it now is, into chapters and verses, and hence such peculiarities as these in the New TestamentThe New Testament sometimes called the Greek Scriptures is the name given to the part of the Christian Bible that was written after the birth of Jesus Christ. The term is a translation of the Latin Novum Testamentum which translates the Greek Η &Kappa. The Gospel of MarkThe Gospel of Mark is the second in the most usual sequence of printing of the New Testament Gospels. The commonly accepted range of dates for the text in its existing form are ca. AD 65, the traditional date for the death of Peter, to ca. AD 80, a termin 12:29 mentions that JesusImages of Jesus in which a halo is used to represent divinity. 6 4 BCE to c. 29 33 CE) is the central figure in Christianity, in which context he is known as Jesus Christ (from the Hebrew Yehošua , and Greek Chi;ριστ&sigmaf Chris considered the Shema the beginning exhortation of the first of his two greatest commandments: 'And Jesus answered him, The first of all the commandments is, "Hear, O Israel; The Lord our God is one Lord."' ( KJVThe King James Version (KJV is an English translation of the Holy Bible, commissioned for the benefit of the Church of England at the behest of King James I of England. First published in 1611, it has had a profound impact on not only most English transla)

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1 History