When praying individually it is customary to add here o ¨n¡`¤p K¤l«¤n l ¥` ( el melech ne’eman ) – ‘God, the faithful Sovereign’. c : Sh’ma Yisra’el, Adonai eloheinu Adonai echad :c¤r ¨e m ¨Orer §l rezEk §l ©n crea §M m ¥W KEx ¨A Baruch sheim k’vod malchuto l’olam va’ed. g©n §W r «¨g ¤` | d ¬edi Epig¥Grl¡` d¬edi l®¥` ¨x §U ¦i
:L «¤Fr` §nÎlÇok §aE gL §W §t©pÎlÇok §aE ¬L §a«¨a §lÎlÇok §A Li®¤Grl¡` d ´edi zg¥` ½¨Y §a ©d´¨` §e m´¨Y §p©P ¦W §e :L«¤a ¨a §lÎl©r mF gI ©d ²L §E ©v §n i¯¦Nrp«¨` x ¸¤W£` d¤N À¥` ¨d mi ´¦x ¨a §C ©d Eºi ¨d §e gL §A §k ÇoW §aE K ¤x ½¤C ©a ´L §Y §k¤l §aE ÆL ¸¤zi ¥a §A ³L §Y §a ¦W §A m®¨A g¨Y §x ©A ¦c §e Li ½¤p ¨a §l :Li«¤pi ¥r oi¬¥A zrgt ¨Krh §l E¬i ¨d §e L®¤c¨iÎl©r zF g` §l m¬¨Y §x ©W §wE :L«¤nEw §aE :Li «¤x¨r §W ¦aE Lg¤zi ¥A zF¬fªf §nÎl©r m²¨Y §a ©z §kE ¨Y §a ©d ¨` §e V’ahavta eit Adonai elohecha, b’chol l’vav’cha, uv’chol nafsh’cha uv’chol m’odecha. V’hayu ha–d’varim ha–eilleh asher anochi m’tsav’cha ha–yom al l’vavecha. V’shinnantam l’vanecha, v’dibbarta bam, b’shivt’cha b’veitecha, uv’lecht’cha vaderech uv’shochb’cha uv’kumecha. Uk’shartam l’ot al yadecha, v’hayu l’totafot bein einecha. Uch’tavtam al m’zuzot beitecha uvish’arecha.
any ideology, any leader, any idol. The enlarged letter ayin at the end of Sh’ma , ‘Hear!’, together with the enlarged dalet at the end of echad , ‘One’, spell the word ed , ‘witness’. By reciting the verse we witness to the existence of God. In a traditional interpretation by this recital we accept upon ourselves the ‘yoke of the kingdom of heaven’, taking responsibility for our own life and that of our society. Baruch sheim k’vod – this doxology, a praise of God, is constructed of Biblical phrases, but is difficult to translate. It emphasises God’s rule over the world, and was already recited in the temple. It is recited silently, possibly because it interrupts the text of the Sh’ma .
r ©n §W Hear ... ‘Hear’or ‘Listen’ Israel! In the Bible (Deut 6:4–9) Moses is addressing the Israelites in the wilderness. Here, relocated to the service, we may be addressing each other, or our own inner ‘Israel’, that part of us which struggles with/for God. Not a prayer, this and the following passages are examples of texts that we are to study, but also an affirmation of our relationship to God. It is said that ‘God is one, but not in number’. This ‘unity’of God is at the heart of the Jewish affirmation of faith, but it is no less a mystery. Behind the manifold aspects of life, nature and society, we experience every day a unity that binds all together. That ultimate unity challenges any attempt to elevate any single part of creation above the rest, to worship
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