He is eternal and His glory is eternal; He is God for all generations. His sovereign throne is firmly established; His faithfulness endures for all time.
His teachings are precious and abiding; they live forever. For our ancestors, for us, for our children, for every generation of the people Israel, for all ages from the first to the last, His teachings are true, everlasting. You have always helped us and saved us. Your name endures forever. There is no God but You. You were always the help of our ancestors, a shield for them and for their children, our deliverer in every generation. Though You abide in the pinnacle of the universe, Your just decrees extend to the ends of the earth.
Happy the one who obeys Your mitzvot, who takes to heart the words of Your Torah. You are, in truth, Lord of Your people, their defender and mighty King. You are first and You are last. We have no King or Redeemer but You. You rescued us from Egypt; You redeemed us from the house of bondage.
The firstborn of the Egyptians were slain; Your firstborn were saved. You split the waters of the sea. The faithful You rescued; the wicked drowned.
Then Your beloved sang hymns and acclamation, extolling You with psalms and adoration. Praises to God supreme, ever praised is He. Moses and the people Israel sang with great joy this song to the Lord:. Who is like You, Lord, among all that is worshiped? Who is like You, majestic in holiness, awesome in splendor, working wonders? Exodus The redeemed sang a new song for You.
The end off that line, The Lord is One, expresses some core ideas about Judaism: monotheism there is only one god and that God is a single, unified whole any attempt to describe him in attributes or pieces is merely an accommodation of our limited human understanding. The second line of this part Barukh sheim k'vod It doesn't even appear anywhere in the Bible. 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. Italian Italiano. Norwegian Norsk. Polish Polski. Swahili Kiswahili. Swedish Svenska. Back to Blog. What is the Shema?
Table of Contents. Deuteronomy Translating the Shema Bible geeks, you will find this part really interesting. The Lord our God is one Lord. The Lord is our God, the Lord is one. The Lord our God, the Lord is one. Polytheistic Threat All of this will make perfect sense as you read further in Deuteronomy.
Mark Revelation The Shema for Christians The Shema is a beautiful prayer. John And remember whose love started this whole chain reaction of love leading to obedience. Keep Exploring. Video Category. Bible Study. Judgment or Cruelty? 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.
0コメント