The Shema is a series of daily prayers recited by Jewish people, affirming God’s sovereignty and singular nature. It is recited twice a day and considered a separate commandment from prayer. The first line, “Hear O Israel, the Lord is our God, the Lord is One,” is the most important. Different traditions have different practices, such as standing or sitting. The Shema includes passages from the Torah about love for God, following commandments, and wearing the tzitzit. Some Reform movements omit certain passages.
Shema is a term given to a series of daily prayers recited by members of the Jewish faith. They are affirmations of God’s sovereignty and of God’s singular nature, underlying the monotheistic elements of Judaism. The Shema is recited twice a day, during both morning and evening prayers, and are considered a commandment, or mitzvah, separate from the commandment to simply pray.
The Shema begins with Shema Yisrael Adonai eloheinu Adonai ehad, which roughly means Hear O Israel, the Lord is our God, the Lord is One. Different traditions recite the Shema standing or sitting. Traditionally it was recited standing, to show him particular reverence, and to demonstrate that it was an act of testimony to the Lord, as in Jewish courts testimony is always rendered standing. In the 9th century a sect of Judaism used standing to indicate that the Shema was the only segment of the Torah of divine origin, and so traditional Jews stopped standing while reciting it.
These days, different congregations have different practices during the Shema. Most Orthodox Jews sit while reciting the Shema, because study is done sitting down and Torah recitation is considered study. Many Conservative and Reform Jews stand up again, however, to show respect for the play. Jews who wear the tallit usually hold the fringe in their left hand as the Shema is recited, and when the commandments are mentioned the fringe is kissed for love.
The first line of the Shema is regarded by most as the most important, and those words are given special reverence. Often the eyes are covered with the hands to remove any distractions, and great attention should be given to the meaning of the words.
A blessing is then given, harking back to the Temple days. The verse is Barukh shem kvod malkhuto l’olam va-ed, or roughly: Blessed is her glorious Majesty’s name, forever. As this line does not originate from the Torah itself, it is usually spoken more softly than the other parts of the Shema, although on Yom Kippur it is often spoken in full force.
Various passages from the Torah follow. The first passage continues the beginning of the Shema, from Deuteronomy 6:5-9. It demonstrates a commitment to the Lord and a desire to study and pass on the knowledge of God’s Word. It reads approximately: You shall love Adonai your God with all your heart and with all your soul and with all your might. And these words, which I command you today, will be in your heart. You will diligently teach it to your children and you will talk about it when you sit at home, when you travel, when you go to bed and when you get up. You will tie them as a token to your hand and they will be jewels between your eyes. You will engrave them on the jambs of your house and on your doors.
The second long passage of the Shema is from Deuteronomy 11:13-21. It is about the commandments handed down from God and the obligation to carry out those commandments. It also discusses the ideas of punishment and reward for the faithful. It talks about sending rain for those who serve God wholeheartedly and God’s fury with those who turn away from God and worship false gods.
The third long passage of the Shema is from Numbers 15:37-41. It concerns the obligation to wear the fringed tzitzit, to remember the commandments that God has transmitted to his people. It also reaffirms the obligation to follow the commandments and reminds the faithful that I am the Lord your God who brought you out of the land of Egypt to be your God; I am the Lord your God. Truth.
In Reform movements they are often seen omitting the second and third long paragraphs from the recitation of the Shema, as the Reformed concept of retribution is very different, and the commandment to wear the tzitzit is not accepted. However, the last two verses of Numbers 15:40-41 are still included.
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