The final word, echad , should be prolonged and emphasized. Often, the last letter of the first and last words of the Shema verse are written in larger print in the siddur. This is because these letters form the word " ed ," witness, and remind Jews of their duty to serve as witnesses to God's sovereignty by leading exemplary lives. The next line of the Shema originated in the ancient Temple service.
When the priests recited the first verse of the Shema during the service each morning, the people gathered in the Temple would respond "Blessed is the name of His Glorious Majesty forever and ever" Barukh shem kvod malkhuto l'olam va-ed. This line became incorporated as the second line of the daily Shema. To indicate that it is not part of the Biblical passage of the Shema , it is said quietly, except for on Yom Kippur when it is recited out loud.
The three paragraphs of the Shema , comprised of biblical verses, were also said in the daily Temple service. The first paragraph is the continuation of the Shema verse, from Deuteronomy , starting with the word " v'ahavta.
This section consists of an affirmation of belief in God's unity and in His sovereignty over the world, an unconditional love of God, and a commitment to the study of His teachings. It emphasizes the religious duties to love God, to teach Torah to one's children, to talk of Torah at every possible time, to put on tefillin , and to place mezuzot on the doorpost of one's home. The second passage is from Deuteronomy , beginning with the word " v'haya.
It talks of the fundamental principle in Jewish belief of reward and punishment that is based on the fulfillment of God's commandments. The third paragraph is from Numbers , beginning with the word " vayomer. It mentions the exodus from Egypt, which Jews are obligated to refer to each day.
The last word of the Shema , " emet " truth is actually part of the next blessing and is not part of the Biblical passage. It is said as part of the Shema so that one can declare, "Hashem, your God, is true" Adonai eloheichem emet. In Reform prayer books, the second paragraph of the Shema is often omitted because the doctrine of retribution is different in the Reform movement.
The third paragraph is also left out because Reform Jews do not accept the commandment regarding fringes. Reform prayer books do include the end of this third section, from Numbers Sources : Donin, Hayim. NY: Basic Books, Kolatch, Alfred J. The Complet Artscroll Siddur. New York: Mesorah Publications, Ltd, Cardin, Rabbi Nina Beth. The Tapestry of Jewish Time. NJ: Behrman House, Download our mobile app for on-the-go access to the Jewish Virtual Library.
Category » Prayers. Prayers and Blessings. It's a congregational response from the days of the Temple : whenever the High Priest would say the Divine Name, the people would respond with this line.
Today, it is not said aloud except during Yom Kippur services. The rest of the time, it is read only in an undertone. Later in this paragraph, it commands two important symbols of Judaism: tefillin and mezuzot.
Mezuzot are cases containing passages of scripture that are attached to the doorposts of the house. Most Jewish houses have these on their doorposts. Tefillin are strapped to the arm and the forehead between the eyes during weekday morning services. Most Jews today don't attend weekday services, so this is a less common observance. The Hebrew word used in this passage for the thing between the eyes is totafot , and the meaning of the word is not clear. The root, Tet-Tet-Peh, does not occur in the Bible in any other context.
Many Christian Bibles translate the word as "frontlets" but I have no idea what that's supposed to mean. Many Orthodox sources simply translate the word as tefillin. Some Conservative prayer books translate it as reminder, which is a good understanding of the purpose.
Part 3 introduces an third important symbol: tzitzit. The second part of the Shema repeats many of the themes from the first part, but adds promises of rewards and punishments. This third part of the Shema does not mention the need to speak of these things morning and night.
It talks about the tzitzit fringes that are traditionally worn like a string around the finger as a reminder of the commandments. It is included in the Shema because, like the tefillin and mezuzot that are commanded in the first two paragraphs, tzitzit are a symbol that serves as a reminder of the commandments. Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up.
Bind them as a sign on your hand and let them serve as a symbol on your forehead, inscribe them on the doorposts of your house and on your gates.
If, then, you obey the commandments that I enjoin upon you this day, loving the LORD your God and serving Him with all your heart and soul, I will grant the rain for your land in season, the early rain and the late. You shall gather in your new grain and wine and oil— I will also provide grass in the fields for your cattle—and thus you shall eat your fill.
Take care not to be lured away to serve other gods and bow to them. Therefore impress these My words upon your very heart: bind them as a sign on your hand and let them serve as a symbol on your forehead, and teach them to your children—reciting them when you stay at home and when you are away, when you lie down and when you get up; and inscribe them on the doorposts of your house and on your gates— to the end that you and your children may endure, in the land that the LORD swore to your fathers to assign to them, as long as there is a heaven over the earth.
The LORD said to Moses as follows: Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner.
That shall be your fringe; look at it and recall all the commandments of the LORD and observe them, so that you do not follow your heart and eyes in your lustful urge. Thus you shall be reminded to observe all My commandments and to be holy to your God. The first verse of the Shema is considered the most essential declaration of the Jewish faith — the Lord is our God, the Lord is one. The passage that follows details the particular ways in which that faith should be lived: Love God with all of your being, teach it to your children, recite it when you wake and lie down, bind it as a symbol on your body.
The first verse of the Shema is also recited at the conclusion of Yom Kippur and is included in the Kedusha service on Shabbat. When reciting the Shema during the regular morning prayer service , it is surrounded by three long blessings. The first two, which precede the Shema, thank God for creation and revelation. The third, which follows the Shema, thanks God for redemption. The full text in Hebrew and be found here. While the translation below uses masculine God language, numerous Jewish prayer books siddurs use gender-neutral language when referring to God.
Most synagogues provide prayer books for use during services. However, if you are considering buying your own Jewish prayer book, we recommend you read How to Choose a Siddur, or Jewish Prayer Book. Praised are you, Lord our God, King of the universe, creating light and fashioning darkness, ordaining the order of all creation. You illumine the world and its creatures with mercy; in Your goodness, day after day You renew Creation.
How manifold Your works, O Lord; with wisdom You fashioned them all. The earth abounds with Your creations. Uniquely exalted since earliest time, enthroned on praise and prominence since the world began, eternal God, with Your praise and prominence since the world began, eternal God, with Your manifold mercies continue to love us, our Pillar of strength, protective Rock, sheltering Shield, sustaining Stronghold.
Our praiseworthy God with vast understanding fashioned the rays of the sun. The good light He created reflects His splendor; radiant lights surround His throne. His heavenly servants in holiness exalt the Almighty, constantly recounted His sacred glory.
Praise shall be Yours, Lord our God, for Your wondrous works, for the lights You have fashioned, the sun and the moon which reflect Your glory. You fashion angelic spirits to serve You; beyond the heavens, they all await Your command. In chorus they proclaim with reverence words of the living God, eternal King. In purity and sanctity they raise their voices in song and psalm, extolling and exalting, declaring the power, praise, holiness, and majesty of God, the great, mighty, awesome King, the Holy One.
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