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Shema

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For other uses, seeShema (disambiguation).
Shema
Shema Yisraelat theKnesset MenorahinJerusalem
Halakhictexts relating to this article
Torah:Deut. 6:4–9,Deut. 11:13–21andNum. 15:37–41
Mishnah:Berakhot ch. 1–3
Babylonian Talmud:Berakhot
Jerusalem Talmud:Berakhot
Mishneh Torah:Mishneh Torah,Sefer Ahava ch. 1–4
Shulchan Aruch:Orach Chayim58–88
Other rabbinic codes:Kitzur Shulchan Aruch,ch. 17
Indian Jews praying "Shema Yisrael", illustration on a book cover

Shema Yisrael(Shema IsraelorSh'ma Yisrael;Hebrew:שְׁמַע יִשְׂרָאֵלŠəmaʿ Yīsrāʾēl,"Hear, O Israel" ) is a Jewish prayer (known asthe Shema) that serves as a centerpiece of the morning and eveningJewish prayer services.Its first verse encapsulates themonotheisticessence ofJudaism:"Hear, O Israel: YHVH is our God, YHVH is one" (Hebrew:שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד׃), found inDeuteronomy 6:4.[1]

The first part can be translated as either "The LORDour God "or" The LORDis our God ", and the second part as either" the LORDis one "or as" the one LORD"(in the sense of" the LORDalone "), sinceHebrewdoes not normally use acopulain the present tense, so translators must decide by inference whether one is appropriate in English. The word used for "the LORD"is thetetragrammatonYHVH

Observant Jews consider theShemato be the most important part of theprayerservice in Judaism, and its twice-daily recitation as amitzvah(religious commandment). Also, it is traditional for Jews to say theShemaas theirlast words,and for parents to teach their children to say it before they go to sleep at night.[2][3]

The termShemais used by extension to refer to the whole part of the daily prayers that commences withShema Yisraeland comprisesDeuteronomy6:4–9,11:13–21,andNumbers15:37–41.These sections of the Torah are read in theweekly Torah portionsVa'etchanan,Eikev,andShlach,respectively.

History[edit]

The recitation of theShemain the liturgy consists of three portions:Deuteronomy 6:4–9,11:13–21,andNumbers15:37–41.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 theshemawas linked with re-affirming a personal relationship with God's rule. Literally, reciting theshemawas 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, theTalmudpoints out that subtle references to theTen Commandmentscan be found in the three portions. As the Ten Commandments were removed from daily prayer in theMishnaicperiod (70–200 CE), theShemais seen as an opportunity to commemorate the Ten Commandments.

There are two larger-print letters in the first sentence ('ayinע‎ and dalethד‎) which, when combined, spell "עד‎ ". InHebrewthis means "witness". The idea thus conveyed is that through the recitation or proclamation of theShemaone is a living witness testifying to the truth of its message. ModernKabbalistic schools,namely that of theAri,teach that when one recites the last letter of the wordecḥad(אחד‎), meaning "one", he is to intend that he is ready to "die into God".[citation needed]

Content[edit]

Shema Yisrael[edit]

The first paragraph of theShemaseen in aTefillinscroll

The first, pivotal words of theShemaare:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
Šəmaʿ YīsrāʾēlYHWHʾĕlōhēnū YHWH ʾeḥād:

Rabbinic Judaismteaches that theTetragrammaton(י-ה-ו-ה), YHVH, is theineffableand actual name ofGod,and as such is not read aloud in theShemabut is traditionally replaced with אדני, Adonai ( "LORD").[4]For that reason, theShemais recited aloud asSh'ma Yisrael Adonai Eloheinu Adonai Eḥad( "Hear, O Israel: the LORDis our God, the LORDis One. ")

The literal word meanings are roughly as follows:[citation needed]

Sh'ma:literally meanslisten,heed,orhear and do(according to theTargum,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 Hebrewha-Shem,which Rabbinic Jews substitute forAdonaiin a non-liturgical context such as everyday speech.
Eloheinu:the plural 1st person possessive ofאֱלֹהִים‎Elohim,meaning "our God".
Echad:the unified and cardinal numberOneאֶחָד‎

This first verse of theShemarelates to thekingshipof God. The first verse, "Hear, O Israel: the LORDour 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 theHebrewpassage, 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[edit]

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

Bārūḵ šēm kəvōd malḵūtō ləʿōlām vāʾed

"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 onYom 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 ofBaruch shem k’vod l’olam,"Blessed be his glorious name forever" (Psalm 72:19). However, in time the wordsmalchuto( "His kingdom" ) andva’ed( "for ever and ever" ) were added.Malchutowas introduced by the rabbis duringRomanrule as a counter to the claim of divine honors by Roman emperors.Va’edwas introduced at the time of the Second Temple to contrast the view of theminim(heretics) that there is no life after death.[5]

V'ahavta[edit]

The following verses are commonly referred to as theV'ahavtaaccording to the first word of the verse immediately following theShema,or inClassical HebrewV'ahav'tameaning "and you shall love...". They contain the command to love God with all one's heart, soul, and might (Deuteronomy 6:5). TheTalmudemphasizes that you will, at some point, whether you choose to or not, and therefore uses "shall" – future tense – love God.[6]

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",[6]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 astefillin), and to "inscribe them on the door-posts of your house and on your gates" (referring tomezuzah).

V'haya im shamoa[edit]

The passage following theShemaandV'ahavtarelates tothe 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.[7]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[edit]

The third portion relates to the issue of redemption. Specifically, it contains the law concerning thetzitzit(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.[8]For the prophets and rabbis, the exodus from Egypt isparadigmaticof Jewish faith that God redeems from all forms of foreign domination. It can be found in the portionShlach-Lechain theBook of Numbers.

Summary[edit]

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 thetzitzit,"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 theShemaends with Numbers 15:41, but traditional Jews end the recitation of theShemaby reciting the first word of the following blessing,Emet,or "Truth" without interruption.

Jewish women and the Shema[edit]

Main article:Women in Judaism

InOrthodox Judaism,women are not required to daily recite theShema(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, and many fulfill that obligation through prayers like theShema.[9]

Conservative Judaismgenerally regards Jewish women as being obligated to recite theShemaat the same times as men.

ReformandReconstructionist Judaismdo not regard gender-related traditionalJewish ritual requirementsas 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[edit]

The blessings preceding and following theShemaare traditionally credited to the members of theGreat Assembly.They were first instituted in the liturgy of theTemple in Jerusalem.

According to the Talmud, the reading of theShemamorning 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",[10]and teach him to read theShema.[11]The reciting of the first verse of theShemais called "the acceptance of the yoke of the kingship of God" (kabalat ol malchut shamayim).[12]Judah ha-Nasi,who spent all day involved with his studies and teaching, said just the first verse of theShemain the morning "as he passed his hands over his eyes",[13]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 theShemais recited aloud, simultaneously by thehazzanand the congregation, which responds with the rabbinically institutedBaruch Shem( "Blessed be the Name" ) in silence before continuing the rest ofShema.Only onYom Kippuris this response said aloud. The remainder of theShemais read in silence.Sephardimrecite the whole of theShemaaloud, except theBaruch Shem.Reform Jewsalso recite the whole of the first paragraph of theShemaaloud.

Blessings[edit]

DuringShacharit,two blessings are recited before theShemaand one after theShema.[14]There is a question inJewish lawas to whether these blessings areontheShema,orsurroundingtheShema.The conclusion that has been drawn is that they aresurroundingtheShema,because the structure is similar to that ofblessings of the Torah,and there is doubt as to whether such blessings would actuallyenhancetheShema.[15]The two blessings that are recited before theShemaareYotzer ohrandAhava Rabbah/Ahavat Olam.The blessing after is known asEmet Vayatziv.

DuringMaariv,there are two blessings before theShemaand two after.[14]The two before areHaMaariv AravimandAhavat Olam.The two after areEmet V'EmunahandHashkiveinu.AshkenazimaddBaruch Hashem L'Olamoutside of Israel on weekdays.

Overall, the three blessings in the morning and four in the evening which accompany theShemasum to seven, in accordance with the verse in Psalms: "I praise You seven times each day for Your just rules."[16]

BedtimeShema[edit]

Main article:Krias Shema She'Al Hamita

Before going to sleep, the first paragraph of theShemais recited. This is not only a commandment directly given in the Bible (inDeuteronomy6:6–7), but is also alluded to from verses such as "Commune with your own heart upon your bed" (Psalms4:4).

Some also have the custom to read all three paragraphs, along with a whole list of sections fromPsalms,Tachanun,and other prayers. Altogether this is known as theK'riat Shema she-al ha-mitah.According toArizal,reading this prayer with great concentration is also effective in cleansing one from sin. This is discussed in theTanya.[17]

Other instances[edit]

The exhortation by theKohenin calling Israel to arms against an enemy (which does not apply when theTemple in Jerusalemis not standing) also includesShema Yisrael.[18]

According to the Talmud,Rabbi Akivapatiently endured while his flesh was being torn with iron combs, and died reciting theShema.He pronounced the last word of the sentence,Eḥad( "one" ) with his last breath.[19]Since then, it has been traditional for Jews to say theShemaas theirlast words.In 2006Roi Klein,a major in theIsrael Defense Forces,said theShemabefore jumping on a livegrenadeand dying to save his fellow soldiers.[20]

Other religious literature[edit]

Reformulations of theShemaappear in later Jewish Scripture, Second Temple literature, and New Testament texts.[21][22][23]In these texts, sometimes new features are added to theShema(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).[24]The following is a selection of significant occurrences.[25]

In later Jewish scripture:

  • 2 Kings 19:19:"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."[26]
  • Zechariah 14:9:"And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one."[27]
  • Malachi 2:10:"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?"[28]

In Second Temple literature:

  • Letter of Aristeas132: "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."[29]
  • 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."[30]
  • Philo,On Special Laws1.30: "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 Jews4.199: "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."[31]
  • Josephus,Against Apion2.193: "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."[32]

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[edit]

  • Arnold Schoenbergused it as part of the story to his narrative orchestral workA Survivor from Warsaw(1947).
  • InParade,a musical based on true events, the main characterLeo Frank,wrongly accused of the murder of a child worker at the pencil factory he manages, recites theShema Yisraelas a vigilante gang kidnap and hang him in the final scenes of the work.
  • Pop versions have been published byMordechai ben DavidandSarit Hadad.
  • InPi,Max Cohen and Lenny Meyer can be seen reciting the first three verses of theShema.
  • InThe Shoes of the Fisherman,Anthony Quinn,as the fictional Pope Kiril, explores the back streets of Rome disguised as a simple priest, and recites theShemaat the bedside of a dying Roman Jew.
  • Reggae singerMatisyahurecites theShemain his songs "Got No water" and "Tel Aviv'n".
  • Yaakov Shwekey,in his "Shema Yisrael", used the story of RabbiEliezer Silver's saving Jewish children hidden in Christian monasteries following the Holocaust by reciting the first line of theShema.
  • SingerJustin Biebersays theShemabefore each public performance with his managerScooter Braun,who is Jewish.[33]
  • Italian parody bandNanowar of Steelparaphrased it as "Shema Yggdrasil" in their 2019 single "Valhallelujah."[34]

Television[edit]

In episode 9 of season 3 of the television seriesThe Man in the High Castle,the character Frank Frink recites theShemajust before he is executed.

In theNorthern Exposureepisode "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 aminyan;he asks the man to recite theShema,which he does. In the episode "The Body in Question", Joel Fleischman recites the first verse of theShemawhile sick in bed after falling asleep in a freezer, where he had a dream he spoke with theprophet Elijahat his great-grandfather'sPassover SederinPoland.

In episode 4 of season 2 of the television seriesShtisel(2015),RebetzenErblich asks her friend Bube Malka to recite theShemawith her as she is preparing to die.

In episode 6 of season 1 of the television seriesThe Sandman,Death comes for an old Jewish man, Harry who recites theShemabefore dying.[35]

In episode 10 of season 5 of the television seriesSnowfall,Avi Drexler sings theShemaafter he has been shot in the stomach by aKGBofficer, likely intended as his last words.

Divine unity of theShemain Hasidic philosophy[edit]

See also:Jewish philosophy,Kabbalah,andHasidic philosophy
Schneur Zalman of Liadiarticulated Divine Unity inHasidic philosophy.

The second section of theTanyabrings the mysticalpanentheismof the founder ofHasidic Judaism,theBaal Shem Tov,into philosophical explanation. It outlines the Hasidic interpretation of God's Unity in the first two lines of theShema,based upon their interpretation inKabbalah.The emphasis on Divine Omnipresence andimmanencelies behind Hasidic joy anddevekut,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, rationalistJewish philosophers(exponents ofHakirah–rational "investigation" from first principles in support of Judaism), such asMaimonides,describe Biblical monotheism to mean that there is only one God, and his essence is a unique, simple, infinite Unity.Jewish mysticismprovides a philosophic paradox, by dividing God's Unity into God's essence andemanation.

In Kabbalah and especially Hasidism, God's Unity means that there is nothing independent of his essence. The new doctrine inLurianic Kabbalahof God'stzimtzum( "withdrawal" ) received different interpretations afterIsaac Luria,from the literal to the metaphorical. To Hasidism andSchneur Zalman,it is unthinkable for the "withdrawal" of God that "makes possible" Creation, to be taken literally. The paradox ofTzimtzumonly relates to theOhr Ein Sof( "Infinite Light" ), not theEin 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 limitingtzimtzum.God himself remains unaffected ( "For I, the Lord, I have not changed"Malachi3:6). His essence was One, alone, before Creation, and still One, alone, after Creation, without any change. As thetzimtzumonly limits God to a concealment, therefore God's Unity remains Omnipresent. In the Baal Shem Tov's interpretation,Divine providenceaffects 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 completeTikkun(Rectification in Kabbalah). This awareness of the loving Divine purpose and significance of each individual and hisfree 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, theZohar,describes the first verse of theShema( "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,immanent,potentially finite, "Light that Fills all Worlds",that each Creation receives continually. All isbittul–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 thepantheisticLower 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 theTetragrammatonname 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 inGenesis 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. Thismonisticacosmismis the "Upper Level Unity", as from this perspective, only God exists.[36]

In Islam[edit]

Further information:Shahada

The words used in theShemaprayer are similar to the words of verse 1 ofSura 112(Al-Tawhid or Monotheism) in theQuran:Arabic:قُلْ هُوَ اللَّهُ أَحَدٌ,qul huwa llāhu ʾaḥad( "Say, He isGodthe One "). The wordأَحَدٌ,aḥad,in Arabic is a cognate of the wordאֶחָד‎,eḥad,in Hebrew.[37]

In Christianity[edit]

See also:Christian views on the Old Covenant

TheShemais one of theOld Testament sentences quoted in the New Testament.TheGospel ofMark 12:29–31mentions thatJesus of Nazarethconsidered the opening exhortation of theShemato be the first of his twogreatest commandmentsand 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." InLuke 10:25–27theShemais also linked with Leviticus 19:18. The verses Deuteronomy 6:5 and Leviticus 19:18b both begin withve'ahavta,"and you shall love". InLuke's Gospel,it appears that this connection between the two verses was already part of cultural discussion or practice.

TheologiansCarl Friedrich KeilandFranz Delitzschnoted 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.[38]

TheShemahas also been incorporated into Christian liturgy, and is discussed in terms of theTrinity.[39]In theLatin CatholicLiturgy of the Hours,theShemais read during the Night Prayer orComplineevery Saturday, thereby concluding the day's prayers.[40]TheAnglicanBook of Common Prayerin use in Canada since 1962 has included theShemain its Summary of the Law.[41]Since 2012, when theAnglican Useversion of the BCP, theBook of Divine Worship,was adapted for use inCanada,it has been recited by Roman Catholics as well. It has been incorporated intoDivine 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 theShemain the Daily Services. Namely with the decalogue.[42]

See also[edit]

References[edit]

  1. ^Moberly, R. W. L.(1990).""Yahweh is One": The Translation of the Shema ".InEmerton, J. A.(ed.).Studies in the Pentateuch.Vetus Testamentum, Supplements.Vol. 41.Leiden:Brill Publishers.pp. 209–215.doi:10.1163/9789004275645_012.ISBN978-90-04-27564-5.
  2. ^"Bedtime Shema".MyJewishLearning.
  3. ^"Why Say Shema at Bedtime? - Didn't we just say it in Maariv".Chabad.org.
  4. ^Meszler, Joseph B. (2006).Witnesses to the One: the spiritual history of the Sh'ma.Woodstock, Vt.: Jewish Lights Pub. pp. xi–xvii.ISBN1-58023-309-0.OCLC68694138.
  5. ^"OzTorah » Blog Archive » Baruch Shem: The 2nd line of the Shema – Ask the Rabbi".oztorah.
  6. ^abThe Complete Hebrew Bible (Tanach) based on JPS 1917 Hebrew-English translationDeuteronomy 6, accessed 29 November 2015
  7. ^Rosenberg, Arnold (2000-06-30).Jewish Liturgy as a Spiritual System: A Prayer-by-Prayer Explanation of the Nature and Meaning of Jewish Worship.Jason Aronson, Incorporated. pp. 65–69.ISBN978-1-4616-2914-6.
  8. ^Levy, Yamin (1992)."Fiat and Forming: Genesis 1 & 2 Revisited".Tradition: A Journal of Orthodox Jewish Thought.27(1): 20–33.ISSN0041-0608.JSTOR23260973.
  9. ^Mishnah Berurah,O.C. 106:1 §7
  10. ^Deuteronomy 33:4
  11. ^Babylonian Talmud, Sukkah 42a
  12. ^Mishnah Berachot 2:5
  13. ^Babylonian Talmud, Berachot 13b
  14. ^abMishnah,Berachot 1:4
  15. ^With all your heart: the Shema in Jewish worship, practice and life By Meir Levin,ISBN1-56871-215-4,page 207-212
  16. ^Psalms 119:164
  17. ^"[Otzar770 - Book page view]".otzar770.
  18. ^Deuteronomy 20:3;Babylonian TalmudSotah 42a
  19. ^Babylonian Talmud,Berachot 61b
  20. ^Lubotzky, Asael(2016).From the Wilderness and Lebanon.Koren Publishers Jerusalem.pp. 56–57.ISBN978-1-59264-417-9.
  21. ^Bruno, Christopher (2014).'God Is One': The Function of 'Eis Ho Theos' as a Ground for Gentile Inclusion in Paul's Letters.London: Bloomsbury Publishing. pp. 24–113, 199–206.
  22. ^Richard Bauckham. “The Shema and 1 Corinthians 8:6 Again.” InOne 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.
  23. ^Mark D. Nanos. “Paul and the Jewish Tradition: The Ideology of the Shema.” InCelebrating 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.
  24. ^Bauckham, "The Shema and 1 Corinthians 8:6 again," 90.
  25. ^For a comprehensive list, see Bauckham, "The Shema and 1 Corinthians 8:6 Again," 103-108.
  26. ^"Melachim II - II Kings - Chapter 19".chabad.org.Retrieved2020-05-01.
  27. ^"Zechariah - Chapter 14".chabad.org.Retrieved2020-05-01.
  28. ^"Malachi - Chapter 2".chabad.org.Retrieved2020-05-01.
  29. ^Outside the Bible: ancient Jewish writings related to Scripture.Feldman, Louis H., Kugel, James L., Schiffman, Lawrence H. Philadelphia. January 2013. p. 2738.ISBN978-0-8276-0933-4.OCLC839395969.{{cite book}}:CS1 maint: location missing publisher (link) CS1 maint: others (link)
  30. ^"Bible Gateway passage: 2 Maccabees 7:37-39 - Revised Standard Version".Bible Gateway.Retrieved2020-05-01.
  31. ^"PACE - The Judean Antiquities".pace.webhosting.rug.nl.Retrieved2020-05-01.
  32. ^"PACE - Against Apion".pace.webhosting.rug.nl.Retrieved2020-05-01.
  33. ^"Justin Bieber: Tween Evangelist?".Huff Post.9 February 2011.
  34. ^"Valhalleluja - Nanowar Of Steel".Letras.mus.br(in Brazilian Portuguese). 14 December 2019.Retrieved2020-01-20.
  35. ^Fox, Mira (2022-08-05)."How Judaism, Scientology, Christianity, mythology and God knows what else haunt the dreams of Netflix's 'Sandman'".Forward.Retrieved2022-09-17.
  36. ^English translation and commentary on the second section of Tanya:Shaar Hayichud Vehaemunah-Gate of Unity and Faithfrom Chabad.org. Retrieved Oct. 2009
  37. ^Wilson-Wright, Aren (2014). "The Word for 'One' in Proto-Semitic".Journal of Semitic Studies.59(1): 1–13.doi:10.1093/jss/fgt032.
  38. ^Keil and Delitzsch Biblical Commentary on the Old Testamenton Deuteronomy 6, accessed 6 November 2015
  39. ^See Brian J. Wright, "Deuteronomy 6:4 and the Trinity: How Can Jews and Christians Both Embrace the 'Echad' of the Shema?"https:// academia.edu/12230043/Deuteronomy_6_4_and_the_Trinity_How_Can_Jews_and_Christians_Both_Embrace_the_Echad_of_the_Shema
  40. ^"Divine Office – Liturgy of the Hours of the Roman Catholic Church (Breviary) » Welcome to the Divine Office Community!".divineoffice.org.Retrieved2018-11-21.
  41. ^"The Order for the Administration of The Lord's Supper or Holy Communion".7 December 2013. Archived fromthe originalon 7 October 2017.Retrieved9 February2015.
  42. ^"Liturgical BCP Prayer," The Shama ": A Prayer of Christendom and of the Culdees".Christ's Assembly. Orthodox Church of the Culdees (Celtic). 16 August 2018.

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