Shema Yisrael (or Sh'ma Yisrael ; Hebrew: ??? "Listen, [O] Israel") are the first two words of a passage from the Torah, and are titles (better known as The Shema ) of a prayer that serves as the center of Jewish morning and evening prayer services. The first verse summarizes the monotheistic essence of Judaism: "Hear, O Israel: L ORD Our Lord, L ORD is one" (Hebrew: ????????????????????????????????????????????????????????????????????????????????????????, span>?), found in Deuteronomy 6: 4, sometimes translated as "The L ORD is our Lord, L ORD is one." The devout Jews considered Shema to be the most important part of the service of prayer in Judaism, and twice-daily readings as mitzvah (religious instruction). It is traditional for Jews to say Shema as their last words, and for parents to teach their children to say it before they go to bed at night.
The term "Shema" is used by extension to refer to all parts of the daily prayer beginning with the Shema Yisrael and consists of Deuteronomy 6: 4-9, 11: 13-21, and Numbers 15: 37-41. The parts of the Torah are read in the weekly Torah section Va'etchanan , Eikev , and Shlach , respectively.
Video Shema Yisrael
History
Initially, the Shema consists of only one verse: Deuteronomy 6: 4 (see Talmud Sukkah 42a and Berachot 13b). The Shema's reading in the liturgy, however, consists of three parts: Deuteronomy 6: 4-9, 11: 13-21, and Numbers 15: 37-41. Three parts are already mentioned in Misnah (Berachoth 2: 2). These three sections are related to the central issues of Jewish belief. In the Mishnah (Berchoth 2: 5) the shema's reading is associated with reaffirming a personal relationship with God's rules. Literally, reading the shema is expressed as "receiving the kingdom of heaven." ["Heaven" is a metaphor for God. The best texts of the Mishnah, Kaufmann and Parma, have no additional "yoke" found in the Mishnahs then printed: "receive {yoke of the} kingdom of Heaven." The original statement seems to have "received the kingdom of heaven"]
In addition, the Talmud indicates that subtle references to the Ten Commandments can be found in three parts. When the Ten Commandments are removed from daily prayer in the Mishnaik period (70-200 AD), Shema is seen as an occasion to commemorate the Ten Commandments.
There are two larger print letters in the first sentence ('ayin' and daleth?) Which, when combined, spell "??". In Hebrew it means "witness". The idea conveyed is that through the reading or proclamation of the Shema a person is a living witness who testifies to the truth of his message. The modern Kabbalistic school, Ari's school, teaches that when one reads the last letter of the word '' ec "Ad '" (???), meaning "one," he means that he is ready to "die" into God ".
Maps Shema Yisrael
Content
Shema Yisrael
The first Shema's words, important, in the original Hebrew: ?????? ?????????? ?????? ?????????? ?????? ??????? ?, which can be transliterated: Sh'ma Yisra'el, YHVH 'eloheinu, YHVH' e? ad .
Rabbinic Judaism teaches that the Tetragrammaton (YHVH) is the indescribable and true name of God, and is therefore not recited in the Shema but traditionally replaced by ????, Adonai ("L ORD "). For that reason, Shema was read as:
- Sh'ma Yisrael Adonai Eloheinu Adonai Ec? ad - "Listen, Oh Israel: L ORD is our God, L ORD is One."
The literal meaning of the word literally is as follows:
- Yisrael - Israel, in the sense of the people or congregation of Israel
- Adonai - often translated as "L ORD ", it is read in lieu of YHVH written in the Hebrew text; The Samaritans say Shema, the Aramaic for the "Divine Name" and precisely the Hebrew "ha-Sem", the Jewish Rabbinic successor to "Adonai" in the non-liturgical context like daily conversation.
- Eloheinu - first person plural possessive ???????? ? Elohim , which means " our Lord ".
- Echad - unified number and cardinal one ????? ?
The first verse of Shema is related to the kingdom of God. The first verse, "Hear, O Israel: L ORD Our Lord is one L ORD ," was once regarded as a confession of belief in the One God. Due to the ambiguity of a possible way to translate the Hebrew section, there are several possible renderings:
- "Listen, O Israel! Adonai is our Lord! Adonai is One!" and,
- "Hear, O Israel! Adonai is our Lord - Adonai himself."
Many comments have been written about the subtle differences between the translations. There is an emphasis on the oneness of God and on the one and only worship of God by Israel. There are other translations, though most retain one or another emphasis.
Baruch Shem
???????? ???? ??????? ?????????? ???????? ????? - "Blessed be the name of his glorious kingdom for ever"
The second line is the addition of the rabbis and is read quietly during the worship of the church (except at Yom Kippur, when read aloud). Initially a liturgical response was used in the Temple when the name of God was pronounced and took the form of Baruch shem k'vod l'olam, "Blessed be the name of his glory" (Psalm 72: 19). However, in time the words malchuto ("His Kingdom") and va'ed ("forever") were added. Malchuto was introduced by rabbis during Roman rule as a counter to the divine honor claim by the Roman emperor. Va'ed was introduced at the Second Temple to distinguish the views of minimal (bidat) that there is no life after death.
V'ahavta
The following verses are usually referred to as V'ahavta according to the first word of the verse immediately after Shema , or in Hebrew Classical V 'ahav' ta means "and you must love...". They are commanded to love God with all their heart, soul, and strength (Deuteronomy 6: 5). The Talmud emphasizes that you will, at some point, whether you choose to or not, and therefore use "will" - tense future - loving God.
Then verse 7 goes on to remind the community to remember all the commandments and to "teach them diligently to your children and talk about them as you sit and as you walk, as you lie down and when you rise", to read the words of God when retired or ascended; to bind the words "in your arms and your head" (the classical oral Jewish tradition interprets as tefillin ), and to "write them on the doorposts of your house and at your gates" (referring to mezuzah ).
V'haya im shamoa
The section that follows the Shema and V'ahavta deals with prize and punishment issues. It contains a promise of reward for serving the Lord with all his heart, soul, and strength (Deut 11:13) and for the fulfillment of the law. It also contains punishment for offenses. It also contains the repetition of the contents of the first part - but this time it is spoken to the second person plural, (That the first part is directed to the Jews, this time directed to the whole community, all Jews). Vayomer
The third part deals with the issue of redemption. In particular, it contains the law of tzitzit (Numbers 15: 37-41) as a reminder that all the laws of God are obeyed, as a warning against the following evil tendencies and remember the exodus from Egypt. For prophets and rabbis, the exodus from Egypt is a paradigm of Jewish faith that God redeems from all forms of foreign domination. This can be found in the "Shlach Lecha" section of Numbers.
Summary
In summary, the content flows from the unity statement of the kingdom of God. So, in the first part, there is an order to love God with all your heart, soul and strength, and to remember and teach these very important words to the children throughout the day. Obeying these commandments, saying the second part, will result in rewards, and disobedience will lead to punishment. To ensure the fulfillment of these key commands, God also commands in the third part a practical reminder, wearing tzitzit , "that ye may remember and do all my commandments, and be holy unto your God."
Full paragraph by verse content, in Hebrew, English transliteration and English translation, can be found on the jewfaq.org website.
The second line quoted, "Blessed is the name of his glorious Kingdom for ever", in the beginning was the church's response to the statement of the oneness of God; therefore often printed in lowercase and read in a low tone, in recognition that it is not, itself, part of the cited Scriptures. The third part of the Shema ends with Numbers 15:41, but the traditional Jews end the Shema reading by saying the first word of the following blessing, Emet , or "Truth" without interruption.
Jewish Women and Shema
In Orthodox Judaism, women are not required to read the Shema (as an order of the Torah), such as other time-bound conditions that may violate their traditional family obligations, although they are obliged to pray at least once a day without specific liturgy requirements and fulfill those obligations through prayers such as Shema.
Conservative Judaism generally considers Jewish women obliged to read Shema at the same time as men.
Reformation and Reconstructionism Judaism does not consider the traditional Jewish-ritual requirement of rituals as necessary in modern times, including obligations for men but not women for special prayers at certain times. Conversely, both genders can meet all the requirements.
Accompanying the blessing
Benedict who precedes and follows the Shema has traditionally been credited to members of the Supreme Council. They were first institutionalized in the liturgy of the Temple in Jerusalem.
According to the Talmud, the morning and evening Shema readings fulfill the command "You will meditate there day and night". As soon as a child begins to speak, his father is directed to teach him the verse "Moses commanded us the law, even the inheritance of the congregation of Jacob" (Deut 33: 4), and teach him to read the Shema (Talmud, Sukkah 42a). The reading of the first verse of Shema is called "the receipt of the yoke of the kingdom of God" ( kabalat ol malchut shamayim ) (Mishnah Berachot 2: 5). Yehuda ha-Nasi, who spent the whole day engaged with his lessons and teachings, said only the first verse of Shema in the morning (Talmud Berachot 13b) "as he clasped his hands over his eyes" which seems to be the origin of the Jewish Habit to close his eyes with his right hand while reading the first verse.
The first verse of Shema is read aloud, simultaneously by the hazzan and congregation, who responded rabbinically instituted Baruch Shem ("Praised Name") in silence before continuing the rest of the Shema. Only on Yom Kippur, this response said aloud. The rest of the Shema is read in silence. Sephardim read the entire Shema aloud, except for the Baruch Shem . The Jewish Reform also read the entire first paragraph of Shema aloud.
Shacharit
During Shacharit , there are two blessings before the Shema and one afterwards. These numbers, two before and after, are based on the Mishnah Tractate Berachos, Chapter 11, which states: "In the morning one blesses two before and after," although there is a question in Jewish law, does one recite this blessing on Shema, or surrounding Shema. The conclusion that has been drawn is that they must bless the Shem, since the structure is similar to the blessings of the Torah, and there is no doubt whether the blessing will actually increase Shema.
Two blessings read before Shema are Yotzer ohr and Ahava Rabbah/Ahavat Olam. Thanks to Emet Vayatziv.
Maariv
During Maariv , there were two blessings before Shema and two afterwards. Both were previously HaMaariv Aravim and Ahavat Olam. Two after that Emet V'Emunah and Hashkiveinu. Ashkenazim added Baruch Hashem L'Olam outside Israel on a weekday.
In total, three blessings in the morning and four in the evening accompany the sum of the seventh Shema, according to the verse in the Psalms: "I praise You seven times daily for Your just rule."
Bedtime Shema
Before bed, the first paragraph of the Shema was read out. This is not just a command given directly in the Bible (in Deuteronomy 6: 6-7), but it is also mentioned from verses like "Communicate with your own heart on your bed" (Psalm 4: 4).
Some also have a habit of reading the three paragraphs, along with a list of all parts of the Psalms, Tachanuns, and other prayers. Altogether this is known as K'riat Shema she-al ha-mitah . According to Arizal, reciting this prayer with high concentration is also effective in cleansing someone from sin. This is discussed in Tanya.
Other examples
The cries of Kohen ("priest") in calling Israel as a weapon against the enemy (which did not apply when the Temple in Jerusalem did not stand) also included Shema Yisrael. (Deuteronomy 20: 3; Talmud Sotah 42a).
According to the Talmud, Rabbi Akiva patiently survives while his flesh is torn with an iron comb, and dies reads Shema. He said the last word of the sentence, E? Ad ("one") with his last breath. Since then, it has been traditional for Jews to say Shema as their last words.
Roi Klein (w. 2006), a major in the IDF, said Shema before jumping on a live grenade to save his fellow soldiers, according to the traditional Jewish practice of reading the Shema when one believes that someone will die.
Music
Arnold Schoenberg uses it as part of the story for his orchestral narrative work A Survivor from Warsaw (1947).
In Parade , a musical based on real events, Leo Frank's main character, wrongly accused of murdering a child laborer in a pencil factory he manages, recites Shema Yisrael as a kidnap vigilante gang and hangs him in the final scene of work.
Pop versions have been published by Mordechai ben David and Sarit Hadad.
In Pi , Max Cohen and Lenny Meyer can be seen reading the first three paragraphs of the Shema.
In Fisherman Shoes , Anthony Quinn, as a fictitious Pope Cyril, explores the back streets of Rome disguised as a simple priest, and recites Shema beside the bed of a dying Roman Jew.
Reggae singer Matisyahu recites Shema in her songs "No water" and "Tel Aviv'n".
Yaakov Shwekey in his book "Shema Yisrael," uses the story of the Rabbi Eliezer Silver Jewish boy who was hiding in the Christian monasteries after the Holocaust by reading the first line of Shema.
Singer Justin Bieber says Shema before every public show with his manager Scooter Braun, who is a Jew.
Divine Unity of Shema in Hasid philosophy
The second part of Tanya brings a mystical panism from the founder of Hasid Judaism, Baal Shem Tov, into a philosophical explanation. This explains Hasid's interpretation of the Unity of God in the first two lines of Shema, based on their interpretation in Kabbalah. The emphasis on Divine Omnipresence and immanence lies beneath the hasidic joy and devekut , and its emphasis on transforming matter into spiritual worship. In the internalization of this Kabbalistic notion, Hasidic followers sought to reveal the hidden Unity and holiness in all life's activities.
The Middle Ages, the rationalist Jewish philosopher (exponent of Hakirah) - "the rational" investigation of the first principles in support of Judaism), such as Maimonides, describes biblical monotheism meaning that there is only one God, and the essence is the Unity unique, simple, and unlimited. Jewish mysticism provides a deeper explanation, distinguishing between God's essence and emanation. In Kabbalah and in particular Hasidism, the Unity of God means that nothing is left of its essence. The new doctrine in the Lurianic Kabbalah of God tzimtzum ("withdrawal") received a different interpretation after Isaac Luria, from literal to metaphorical. For Hasidism and Schneur Zalman, it does not make sense for God's "withdrawal" that "enables" Creation to be taken literally. Tzimtzum only relates to Ohr Ein Sof ("Unlimited Light"), not Ein Sof (essence of God) itself. The true infinity of God is revealed in both complementary imbalances (unlimited light) and limitations (limited light). "Withdrawal" is merely the concealment of the Infinite Light into God's essence, to permit potentially limited latent light to emerge after tzimtzum . God Himself remains unaffected ("For I, the Lord, I have not changed" Malachi 3: 6). Its essence is One, alone, before Creation, and still One, alone, after Creation, without any change. Because tztzzum is merely concealment, therefore the Unity of God is everywhere. In Baal Shem Tov's new interpretation, Divine providence affects every detail of Creation. "The movement of the leaves in the wind" is part of the divine presence that takes place, and is an important part of the complete Tikkun (Rectification in Kabbalah). Awareness of this loving Divine purpose and the importance of each individual, evokes the mystical love and admiration of God.
Schneur Zalman explains that the Unity of God has two levels, both of which are true paradoxically. The main text of Kabbalah, Zohar, describes the first verse of Shema ("Hear Israel, God is Lord, God is One") as "Upper Union," and second row ("Blessed be the Name of the Glory of His Kingdom forever") as " ". Schneur Zalman gives Hasidic an explanation of this. In Kabbalah, all Creation depends on immanent, potentially finite, "The Light Who Charges All the World", which each Creation receives in a sustainable way. All of that is bittul - not explained to light, though in our world this full dependence is hidden. From this perspective, of the God who knows Creation in his own way, Creation exists, but the true essence of all things is only the divine spark that continually re-creates it from nothing. God is One, for no one has an independent existence without the constant flow of the Divine Will to Create. This is Under Unity.
With regard to God's essence, Creation does not affect 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 name of the God's Tetragrammaton. However, "It is not the essence of the Divine, to create the World and support them", because this ability is beyond the Infinite essence. Creation comes only from the "revelation" of God's revelation (as in Genesis 1), and even this is not like the external utterance of Man, so it is also "in" God. From this God's ultimate perspective who knows himself, Creation does not exist, because there is nothing in relation to God's essence. This monistic akosisme is "Upper Level Unity", because from this perspective, only God exists.
In Christianity
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 of the Shema to be the first of his two greatest commandments and was associated with the second (based on Leviticus 19: 18b): "The first of all the commandments is, Hear, O Israel , The Lord our God is one God: and thou lovest the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy might: this is the first commandment: and the second is like unto this, Thou shalt love your neighbors as yourself. "In Luke 10: 25-27 Shema is also associated with Leviticus 19:18, only by the pen, before Jesus' approval. Deuteronomy 6: 5 and Leviticus 19: 18b both begin with ve'ahavta , "and you will love." In the Gospel of Luke it appears that the relationship between these two verses has become part of a discussion or cultural practice.
Theologians Carl Friedrich Keil and Franz Delitzsch note that "the heart is mentioned first (in Deuteronomy 6: 5), as the center of emotion in general and love in particular, then follows the soul (nephesh) as the center of personality in man, to describe love as encompassing all self-awareness, and this is added, "with all strength," ie body and soul ".
The Shema has also been included in the Christian liturgy, and discussed in the case of the Trinity. The Anglican Book of Common Prayers used in Canada since 1962, has included Shema in his Law Summary. Since 2012, when the Anglican version of BCP Use was adapted for use in Canada, it has been read out by Roman Catholics as well.
The Orthodox Church of Culdees uses the Shema in the Daily Services.
In Islam
The words used in the Shema prayer are similar to the words of Sura 112 (Al-Tauhid or Monotheism) in the Quran. The word " ?????? " in Arabic is identical to the word " ????? < span>? "in Hebrew.
Arabic: ???? ???? ??????? ?????? ? - Qul Huwa 'Ll? hu? A? ad ("Say, He is the One God")
Hebrew: : ?????? ?????????? ???? ?????????? ???? ????? ? - Sh'ma Yisra'el YHVH Eloheinu YHVH E? ads
See also
- Profession (religion)
- Tauhid
References
External links
Media related to Shema Yisrael in Wikimedia Commons
- Jewish Encyclopedia: Shema
- Recheck of Shema Yisrael
- Shema Explanation by Rabeinu Bachya
Source of the article : Wikipedia
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