The Shema

The central declaration of Jewish faith — recited twice daily and at the moment of death.

By The EditorsEssential

Prayer & Liturgy · 3 minute read

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Summary. The Shema is the central declaration of Jewish monotheism, drawn from three Torah passages: Devarim 6:4–9, Devarim 11:13–21, and Bamidbar 15:37–41. It is recited in Shacharit (morning) and Ma’ariv (evening) prayers, in the bedtime Kriyat Shema, and ideally as the last words on a Jew’s lips at death. The opening verse (Shema Yisrael, Adonai Eloheinu, Adonai Echad) is the first verse Jewish children learn. The second line (Baruch shem k’vod malchuto l’olam va-ed) is recited silently, except on Yom Kippur when it is shouted.

The Opening Verse

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד

Shema Yisrael, Adonai Eloheinu, Adonai Echad — “Hear, O Israel: Hashem is our God, Hashem is One.”

Devarim 6:4. The Hebrew echad carries the weight of singularity, unity, and indivisibility. The Kabbalists read into the word the totality of divine emanation. The customary practice is to cover the eyes with the right hand while reciting, to focus the heart and mind.

The Silent Response

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

Baruch shem k’vod malchuto l’olam va-ed — “Blessed be the name of His glorious kingdom forever and ever.”

This is not in the biblical text; it is a liturgical addition, recited silently throughout the year (with the exception of Yom Kippur, when it is recited aloud, in the manner of the angels). The Talmud (Pesachim 56a) offers two explanations for the silent recitation.

The Three Paragraphs

V’ahavta (Devarim 6:5–9) — “And you shall love Hashem your God with all your heart, with all your soul, and with all your might.” This paragraph commands love of God, the teaching of Torah to one’s children, and the wearing of tefillin and the mounting of mezuzot. (See the Editor’s word-by-word V’Ahavta study, reformatted in this Field Guide and as Hebrew_Glossary.xlsx.)

V’haya im shamoa (Devarim 11:13–21) — the conditional promise of reward for obedience and consequence for disobedience. The second paragraph is omitted in classical Reform liturgy as theologically uncomfortable, but is retained in Conservative and Orthodox practice and in current Reform options.

Vayomer (Bamidbar 15:37–41) — the commandment of tzitzit (fringes on the corners of garments), serving as a constant visual reminder of the mitzvot. This paragraph's Exodus reference is why the Sages required it to be recited at night as well as by day, even though tzitzit itself is a daytime-bound mitzvah (Mishnah Berachot 1:5) — a nightly remembrance of the redemption from Egypt. The Shema's morning-and-evening structure itself comes from “when you lie down and when you rise up” in the first paragraph (Devarim 6:7).

When the Shema Is Said

Shacharit, the morning service, by the latest time of the third hour of the day (calculated as one-quarter of the daylight hours).

Ma’ariv, the evening service, after the appearance of three stars.

Kriyat Shema al haMittah — the bedtime Shema, recited as the last formal act of the day.

As the last words on a Jew’s lips at death — the tradition of every Jewish martyr, going back to Rabbi Akiva (Talmud Berachot 61b).

Where Denominations Diverge

Classical Reform (Pittsburgh Platform era) omitted the second paragraph of the Shema; current Reform Mishkan T’filah includes it as an option. The third paragraph (vayomer) is retained across all denominations. Reform and some Conservative siddurim render Adonai with English-language gender alternatives; Orthodox retains the masculine inherited language.