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Hilchos Krias Shema She’al Hamitah Before one goes to sleep at night one must say Krias Shema, the beracha of Hamapil, and other pesukim and teffilos. Kerias Shema Sheal Hamita:[1]. On Motzei Shabbos, Tachanun is omitted from Kerias Shema Sheal Hamita[2] when reciting it prior to midnight. Kriat Shema Edut Hmizrach Tri-Fold. $ Kriat Shema Sheal Hamita – Nightly Krias Shema – One Sheet. $ Birkat Hamazon & Krias Shma Nusach Ari.

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Shema Yisrael or Sh’ma Yisrael ; Hebrew: The first verse encapsulates the monotheistic essence of Judaism: Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah religious commandment.

It is traditional for Jews to say the Shema as their last wordsand for parents to teach their children to say it before they go to sleep at night. The term “Shema” is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy 6: These sections of the Torah are read in the weekly Torah portions Va’etchananEikevand Shlachrespectively.

Originally, the Shema consisted of only one verse: The recitation of the Shema in the liturgy, however, consists of three portions: The three portions are already mentioned in the Mishnah Berachot 2: The three portions relate to central issues of Jewish belief. In the Mishnah Berakhot 2: Literally, reciting the shema was stated as “receiving the kingdom of heaven.

The best texts of the Mishnah, Kaufmann and Parma, do not have the addition “yoke” that is found in later printed Mishnahs: Additionally, the 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 70— CEthe Shema is seen as an opportunity to commemorate the Ten Commandments. In Hebrew this means “witness”.

The idea thus conveyed is that through the recitation or proclamation of the Shema one is a living witness testifying to the truth of its message.

The first, pivotal, words of the Shema are, in the original Hebrew: For that reason, the Shema is recited aloud as:. This first verse of the Shema relates to the kingship of God. The first verse, “Hear, O Israel: Due to the ambiguity of the possible ways to translate the Hebrew passage, there are several possible renderings:.

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. The second line is a rabbinic addition and is recited silently during congregational worship except on Yom Kippurwhen it is recited aloud.

Shema Yisrael – Wikipedia

Malchuto was introduced by the rabbis during Roman rule as a counter to the claim of sehma honors by Roman emperors. The following verses are commonly referred to as the V’ahavta according to the first word of the verse immediately suema the Shemaor in Classical Hebrew V’ahav’ta meaning “and you shall love They contain the shrma to love God with all one’s heart, soul, and might Deuteronomy 6: The Shemx emphasizes that you will, at some point, whether you choose to or not, and therefore uses “shall” – future tense – love God.

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”, [4] 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 as tefillinand to “inscribe them on the door-posts of your house and on your gates” referring to mezuzah.

The passage sbema the Shema and V’ahavta relates to the issue of reward sehma punishment. It contains the promise of reward for serving God with all one’s heart, soul, and might Deut It also contains punishment for transgression. 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 Jew, this time it is directed to the whole community, all the Jews.


The third portion relates to the issue of redemption.

Specifically, it contains the law concerning the tzitzit Numbers For the prophets and rabbis, the exodus from Egypt is paradigmatic of Jewish faith that God redeems kfias all forms of foreign domination. It can be found in the portion “Shlach Lecha” in the book of Numbers.

In summary, the content flows from the assertion of the oneness of God’s kingship.

Krias Shema –

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 the tzitzit”that ye may remember and do all my commandments, and be holy unto your God.

The full content verse by verse, in Hebrew, English transliteration, and English translation, can be found on the jewfaq. 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 the Shema ends with Numbers In Orthodox Judaismwomen are not required to daily recite the Shema as a command from the Torah[6] 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 the Shema.

Conservative Judaism generally regards Jewish women as being obligated to recite the Shema at the same times as men. Reform and Reconstructionist Judaism do not regard gender-related traditional Jewish ritual requirements as 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.

The Benedictions preceding and following the Shema are traditionally credited to the members of the Great Assembly. They were first instituted in the liturgy of the Temple in Jerusalem. 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 shdma to teach him the verse “Moses commanded us a law, even the inheritance of the congregation of Jacob” Deut.

The reciting of the first verse of the Shema is called “the acceptance of the yoke of the kingship of God” kabalat ol malchut shamayim Mishnah Berachot 2: Judah ha-Nasiwho spent all day involved with his studies and teaching, said just the first verse of the Shema in the morning Talmud Berachot 13b “as he passed his hands over his eyes” which appears to be the origin of the Jewish kriss to cover the eyes with the right hand whilst reciting the first verse.

The first verse of the Shema is recited aloud, simultaneously by the hazzan and the congregation, which responds with the rabbinically instituted Baruch Shem “Blessed be the Name” 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. Reform Jews also recite the whole of the first paragraph of the Shema aloud.

During Shacharitthere are two blessing before the Shema and one thereafter. The conclusion that has been drawn is that they are to be blessing surrounding the Shema, because the structure is similar to that of blessings of the Torahand there is doubt as to whether such blessings would actually enhance the Shema.

The blessing after is known as Emet Vayatziv.

Shema Yisrael

During Maarivthere are two blessings before the Shema and two after. The two after are Emet V’Emunah and Hashkiveinu. Overall, the three blessings in the morning and four in the evening which accompany the Shema shemq to seven, in accordance with the verse in Psalms: Before going to sleep, the first paragraph of the Shema is recited.


This is not only a commandment directly given in the Bible in Deuteronomy 6: Some also have the custom to read all three paragraphs, along with a whole list of sections from Psalms, Tachanunand other prayers.

Altogether this is krjas as the Shemz Shema she-al ha-mitah. According shems Arizalreading this prayer with great concentration is also effective in cleansing one from sin. This is discussed in the Tanya. The exhortation by the Kohen “priest” in calling Israel to arms against an enemy which does not apply when the Temple in Jerusalem is not standing also includes Shema Yisrael Deuteronomy According to the Talmud, Rabbi Akiva patiently endured while his flesh was being torn with iron combs, and died reciting the Shema.

Since then, it sheja been traditional for Jews to say the Shema as their last words. Arnold Schoenberg used it as part of the story to his narrative orchestral work A Survivor from Warsaw In Paradea musical based on true events, the main character Leo Frankwrongly accused of the murder of a child worker at the pencil factory he manages, kriqs the Shema Yisrael as a vigilante gang kidnap and hang him in the final scenes of the work.

Pop versions have been published by Mordechai ben David and Sarit Hadad. Yaakov Shwekey in his “Shema Yisrael,” used the story of Rabbi Eliezer Silver ‘s saving Jewish children hidden in Christian monasteries following the Holocaust by reciting the first line of the Shema. The second section of the Tanya brings the mystical panentheism of the founder of Hasidic Judaismthe Baal Shem Tovinto philosophical explanation.

It outlines the Hasidic interpretation of God’s Unity in the first two lines of the Shema, based upon their interpretation in Kabbalah. The emphasis on Divine Omnipresence and immanence lies behind Hasidic joy and sgemaand its stress on transforming the material shma spiritual shemz.

In this internalisation of Kabbalistic ideas, the Hasidic follower seeks to reveal the Unity and hidden holiness in all activities of life. Medieval, rationalist Jewish philosophers exponents of Hakirah —rational “investigation” from first principles in support of Judaismsuch as Maimonidesdescribe Biblical monotheism to mean that there is only one God, and his essence is a unique, simple, infinite Unity.

Jewish mysticism provides a philosophic paradox, by dividing God’s Unity into God’s essence and orias. In Kabbalah and especially Hasidism, God’s Unity means that there is nothing independent of his essence. The new doctrine in Lurianic Kabbalah of God’s tzimtzum “withdrawal” received different interpretations after Isaac Luriafrom the literal to the metaphorical. To Whema and Schneur Zalmanit is unthinkable for the “withdrawal” of God that “makes possible” Creation, to be taken literally.

God’s infinity kriss 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 limiting tzimtzum.

His essence was One, alone, before Creation, and still One, alone, after Creation, without any change. As the tzimtzum only limits God to a concealment, therefore God’s Unity remains Omnipresent. The “movement of a leaf in the wind” is part of the unfolding Divine presence, and is a necessary part of the complete Tikkun Rectification in Kabbalah. This awareness of the loving Divine purpose and significance of each individual and his free willawakens mystical love and awe of God.

Schneur Zalman explains that God’s divided Unity has two ktias, an unlimited level and a limited one, that are both irias true. Schneur Zalman gives the Chabad explanation of this.

In his Kabbalah philosophy, all Creation is dependent on the limited, immanentpotentially finite, ” Light that Fills all Worlds “, that each Creation receives continually.

All is bittul —nullified to the light, even though in our realm this complete dependence is hidden.