The recitation of Shema was part of the daily worship in the Holy Temple, and our Sages ordained that it be recited in the synagogue service, providing it a central place in the morning and evening prayers of each Jew. Its importance may be judged from the fact that the very first Mishnah in the Oral Torah opens with the question, "From what time may the evening Shema be read?"
In reading Shema, bear in mind that you are performing a Scriptural commandment. All three paragraphs should be read with kavanah, concentrated intention, on what you are saying. The entire Shema should be recited in awe and reverence as it proclaims the existence and unity of God; the Jews' complete dedication to God and His commandments; the belief in Divine justice; the remembrance of the Exodus and the selection of the Jews as God's Chosen People. These concepts are the pillars of the Jewish faith. Whenever this sign (°) appears (e.g. בְּכָל֯־לְ֯בָבְךָ), it indicates that you should be careful to pronounce each word distinctly. In many instances, the last letter of the first word and first letter of the second word are the same, the words might be read as one, which is not the proper way to fulfill the mitzvah of Kerias Shema.
The following three words should be said when praying without a minyan:
אֵל מֶֽלֶךְ נֶאֱמָן: (Almighty, faithful King)
שְׁמַע יִשְׂרָאֵל Hear, Israel:
יְהֹוָה אֱלֹהֵֽינוּ Adonoy is our God,
יְהֹוָה אֶחָד: Adonoy is One.1Deuteronomy 6:4. It is customary to recite this verse aloud, the ear hearing what the lips utter. This helps one concentrate on the meaning of this important declaration. Interestingly, the last letter of the first word שמע and last letter of אחד arc written larger than the others. These two letters form the word עד “witness”—i.e., every Jew by saying Shema testifies to God's oneness.—Avudraham
Customarily one closes his eyes when pronouncing this testimony in order to shut out all distractions, and to concentrate all of one's thoughts on God's oneness. The last word, אחד, “One,” is to be said with special emphasis, drawing it out for the length of time needed to reflect that God, the Giver and Sustainer of life Whose Providence guides the destinies of all men, is the unique God of Israel, that He is alone in His world, ruling all four corners of the universe.
The following two lines are to be said silently:
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ Blessed [is His] Name, Whose glorious kingdom
לְעוֹלָם וָעֶד: is forever and ever.2Jacob wished to reveal to his sons the ‘end of the days,׳ whereupon the Shechinah departed from him. Said he, “Perhaps, Heaven forbid! there is one unfit among my children.” His sons exclaimed to him, “Hear Israel” etc., just as there is only One in your heart so is there only One in our heart. Ben Lakish explained that Jacob said, “Blessed [is His] Name” in response to his sons’ exclamation. The Sages wondered, “Shall we recite it aloud when our teacher Moses did not say it? Shall we not say it at all, when Jacob ordained it?” Thus, the Rabbis enacted that it be said quietly.—Maseches Pesachim 56a.
When Moses went up to the heavens, he heard the angels praise God by saying, “Blessed [is His] Name, etc.” When he returned to earth, he taught it to the Jewish People. We say it in an undertone so as not to offend the angels. On Yom Kippur however, when we are considered like angels, we are permitted to say ברוך שם aloud.—Midrash Rabba to Deuteronomy
וְאָהַבְתָּ אֵת יְהֹוָה אֱלֹהֶֽיךָ And you shall love Adonoy your God
בְּכָל֯־לְ֯בָבְךָ with all your heart3Our Sages (Sifrei to Deuteronomy 31) explain “With all your heart” to mean “With all your desires—including the evil inclination,” i.e., subject your earthly passions and ambitions to God's Law and make them instruments for His service.
וּבְכָל־נַפְשְׁךָ and with all your soul4The Sages (ibid.) take these words to mean “With your whole life—even to the last drop of blood.” It was such an understanding that led Rabbi Akiva to say, when the executioner was tearing his flesh with iron hooks, “All my life, I have longed for this moment. I have loved God with all my heart and with all my might; and now at last, I can love Him with my whole life.” It was this concept that gave Jewish martyrs the courage to lay down their lives for their faith.
וּבְכָל־מְאֹדֶֽךָ: and with all your possessions.5The Sages (ibid.) explain, “With whatever lot Providence has assigned to you,” i.e., despite whatever material sacrifice your loyalty to God and to Torah might entail.
וְהָיוּ הַדְּ֒בָרִים הָאֵֽלֶּה And these words
אֲשֶׁר֯ אָ֯נֹכִי מְצַוְּךָ הַיּוֹם which I command you today,6The teachings of the Torah should be ever fresh in your minds, as though you received it today.—Ibid.
עַל֯־לְ֯בָבֶֽךָ: shall be upon your heart.
וְשִׁנַּנְתָּם And you shall teach them sharply7See to it that your children have a clear, and not a confused, stammering knowledge of the Torah.—Ibid.
לְבָנֶֽיךָ to your children.
וְדִבַּרְתָּ בָּם And you shall discuss them
בְּשִׁבְתְּ֒ךָ בְּבֵיתֶֽךָ when you sit in your house,
וּבְלֶכְתְּ֒ךָ בַדֶּֽרֶךְ and when you travel on the road,
וּבְשָׁכְבְּ֒ךָ וּבְקוּמֶֽךָ: and when you lie down and when you rise.
וּקְשַׁרְתָּם לְאוֹת And you shall bind them for a sign
עַל֯־יָ֯דֶֽךָ upon your hand,
וְהָיוּ לְטֹטָפֹת and they shall be for totafos
בֵּין עֵינֶֽיךָ: between your eyes.
וּכְתַבְתָּם And you shall write them
עַל־מְזֻזוֹת בֵּיתֶֽךָ upon the doorposts of your house
וּבִשְׁעָרֶֽיךָ: and upon your gateways.8Deuteronomy 6:5-9. This paragraph contains 10 commandments: 1) accepting the “yoke” of heaven; 2) proclaiming the Unity of God; 3) loving God; 4) studying Torah (and you shall speak of them); 5) teaching your children; 6-7) reciting Shema in the evening and in the morning; 8-9) putting on the tefillin of the hand and head; 10) putting up mezuzos on the door-posts.
וְהָיָה And it will be—
אִם־שָׁמֹֽעַ תִּשְׁמְ֒עוּ אֶל־מִצְוֹתַי if you vigilantly obey My commandments
אֲשֶׁר֯ אָ֯נֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם which I command you this day,
לְאַהֲבָה אֶת־יְהֹוָה אֱלֹהֵיכֶם to love Adonoy your God,
וּלְעָבְדוֹ and serve Him
בְּכָל֯־לְ֯בַבְכֶם with your entire hearts9The service of the heart is prayer, as David said (Psalms 141:2) “May my prayers be acceptable to You as an incense [service].”
וּבְכָל־נַפְשְׁ֒כֶם: and with your entire souls—
וְנָתַתִּי מְטַר֯־אַ֯רְצְ֒כֶם that I will give rain for your land
בְּעִתּוֹ֯ in its proper time,10God will make it rain at night so as not to cause you discomfort.—Rashi
י֯וֹרֶה the early (autumn) rain
וּמַלְקוֹשׁ and the late (spring) rain;11Reward and punishment are here connected with the rainfalls vital to the Land of Israel. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.
וְאָסַפְתָּ דְגָנֶֽךָ and you will harvest your grain
וְתִירשְׁ֒ךָ וְיִצְהָרֶֽךָ: and your wine and your oil.
וְנָתַתִּי עֵֽשֶׂב֯ And I will put grass
בְּ֯שָׂדְ֒ךָ לִבְהֶמְתֶּֽךָ in your fields for your cattle,
וְאָכַלְתָּ וְשָׂבָֽעְתָּ: and you will eat and be satisfied.
הִשָּׁמְ֒רוּ לָכֶם פֶּן֯־יִ֯פְתֶּה לְבַבְכֶם Beware lest your hearts be swayed12One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi
וְסַרְתֶּם and you turn astray,
וַעֲבַדְתֶּם אֱלֹהִים֯ אֲ֯חֵרִים and you worship alien gods
וְהִשְׁתַּחֲוִיתֶם לָהֶם: and bow to them.
וְחָרָה אַף־יְהֹוָה בָּכֶם And Adonoy's fury will blaze among you,
וְעָצַר֯ אֶ֯ת־הַשָּׁמַֽיִם and He will close off the heavens
וְלֹּא֯־יִ֯הְיֶה מָטָר and there will be no rain
וְהָאֲדָמָה לֹא תִתֵּן אֶת֯־יְ֯בוּלָהּ and the earth will not yield its produce;
וַאֲבַדְתֶּם֯ מְ֯הֵרָה and you will perish swiftly13No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi
מֵעַל הָאָֽרֶץ הַטֹּבָה from the good land
אֲשֶׁר֯ יְ֯הֹוָה נֹתֵן לָכֶם: which Adonoy gives you.
וְשַׂמְתֶּם֯ אֶ֯ת־דְּבָרַי֯ אֵֽ֯לֶּה Place these words of Mine14Even in exile you must fulfill God's commandments—Sifrei cited by Rashi
עַל֯־לְ֯בַבְכֶם וְעַל־נַפְשְׁ֒כֶם upon your hearts and upon your souls,—
וּקְשַׁרְתֶּם֯ אֹ֯תָם לְאוֹת and bind them for a sign
עַל֯־יֶ֯דְכֶם upon your hands,
וְהָיוּ לְטוֹטָפֹת and they shall be for totafos
בֵּין עֵינֵיכֶם: between your eyes.15Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.
וְלִמַּדְתֶּם֯ אֹ֯תָם אֶת־בְּנֵיכֶם And you shall teach them to your sons,
לְדַבֵּר בָּם to speak them16From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.
בְּשִׁבְתְּ֒ךָ בְּבֵיתֶֽךָ when you sit in your house,
וּבְלֶכְתְּ֒ךָ בַדֶּֽרֶךְ and when you travel on the road,
וּבְשָׁכְבְּ֒ךָ וּבְקוּמֶֽךָ: and when you lie down and when you rise.
וּכְתַבְתָּם And you shall write them
עַל־מְזוּזוֹת בֵּיתֶֽךָ upon the doorposts of your house
וּבִשְׁעָרֶֽיךָ: and upon your gateways.
לְמַֽעַן֯ יִ֯רְבּוּ יְמֵיכֶם In order that your days be prolonged,
וִימֵי בְנֵיכֶם and the days of your children,
עַל הָאֲדָמָה upon the land
אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֵיכֶם which Adonoy swore to your fathers
לָתֵת לָהֶם to give them [for as long]
כִּימֵי הַשָּׁמַֽיִם עַל־הָאָֽרֶץ: as the heavens are above the earth.
וַֽיֹּאמֶר֯ יְ֯הֹוָה֯ אֶ֯ל־משֶׁה לֵּאמֹר: And Adonoy spoke to Moses saying:
דַּבֵּר֯ אֶ֯ל־בְּנֵי יִשְׂרָאֵל Speak to the children of Israel,
וְאָמַרְתָּ אֲלֵהֶם and tell them17Rabbi Yehuda bar Chaviva said that this third section was added to Shema because of six important things contained therein: 1. the commandment of fringes, 2. mention of the Exodus, 3. the call to assume the yoke of God׳s commandments, 4. the warning against heretical concepts, 5. the warning against straying after sinful desires, and 6. the warning against idolatrous worship.—Maseches Berachos 12b
וְעָשׂוּ לָהֶם צִיצִת to make for themselves fringes
עַל־כַּנְ֒פֵי בִגְ֒דֵיהֶם on the corners of their garments
לְדֹרֹתָם throughout their generations;
וְנָתְ֒נוּ עַל־צִיצִת and they will place with the fringes
הַכָּנָף֯ of each corner
פְּ֯תִיל תְּכֵֽלֶת: a thread of blue.
וְהָיָה לָכֶם לְצִיצִת And it will be to you for fringes,
וּרְאִיתֶם֯ אֹ֯תוֹ and you will look upon it
וּזְכַרְתֶּם֯ and you will remember
אֶ֯ת־כָּל־מִצְוֹת֯ יְ֯הֹוָה all the commandments of Adonoy,18Rabbi Meir says: “The blue thread of the fringes resembles the sea, the sea reflects the heavens, and heavens resemble the Throne of Glory” (Sifrei). The outward act of looking upon the tzitzis leads the Jew to inward spiritual conformity with the precepts of God.
וַעֲשִׂיתֶם֯ אֹ֯תָם and you will perform them;
וְלֹא תָתֽוּרוּ אַחֲרֵי לְבַבְכֶם and you will not turn aside after your hearts19The heart and the eyes of a person are the agents of sin—the eye sees, the heart desires, and thus the person sins —Tanchuma cited by Rashi.
וְאַחֲרֵי עֵינֵיכֶם and after your eyes
אֲשֶׁר֯־אַ֯תֶּם זֹנִים֯ אַ֯חֲרֵיהֶם: which cause you to go astray.
לְמַֽעַן תִּזְכְּ֒רוּ In order that you will remember
וַעֲשִׂיתֶם֯ אֶ֯ת־כָּל־מִצְוֹתָי and perform all My commandments;
וִהְיִיתֶם קְדשִׁים לֵאלֹהֵיכֶם: and you will be holy unto your God.
אֲנִי יְהֹוָה אֱלֹהֵיכֶם֯ I am Adonoy, your God,
אֲ֯שֶׁר הוֹצֵֽאתִי אֶתְכֶם֯ Who brought you out
מֵ֯אֶֽרֶץ מִצְרַֽיִם of the land of Egypt
לִהְיוֹת לָכֶם לֵאלֹהִים֯ to be your God:
אֲ֯נִי יְהֹוָה אֱלֹהֵיכֶם֯: I am Adonoy, your God—20Numbers 15:37-41.
You must be careful to connect the last words of Shema, ה' אֱלֺקֵיכֶם (Adonoy, your God), with the word אמת (is true) without pause or interruption so that these three words form one sentence, meaning "Adonoy your God is true" (Maseches Berachos 13a).
אֱ֯מֶת —is true—
The chazan repeats:
יְהֹוָה אֱלֹהֵיכֶם֯ אֱ֯מֶת: Adonoy, your God, is true.
The following prayer, which culminates with גָאַל יִשְׂרָאַל, Who redeemed Israel, constitutes the "Blessing after Shema" mentioned in the Talmud (Maseches Berachos 11a). It is also mentioned in Maseches Tamid (32b) as part of the morning service in the Temple.
וְיַצִּיב —and firm,
וְנָכוֹן וְקַיָּם certain and enduring,
וְיָשָׁר וְנֶאֱמָן upright and faithful,
וְאָהוּב וְחָבִיב beloved and cherished,
וְנֶחְמָד וְנָעִים desired and pleasant,21The Jew declares his commitment to God, and states that His precepts are not forced upon him. On the contrary, they are beloved, cherished, delightful and pleasant to him.—Siach Yitzchok
וְנוֹרָא וְאַדִּיר awesome and mighty,
וּמְתֻקָּן וּמְקֻבָּל correct22The teachings of Torah are correct in their totality. They lack nothing and are eternally valid for all situations.—Siach Yitzchok and acceptable,23Even those precepts that are not easily understood and appear to contradict human nature, are accepted by us.—Siach Yitzchok
וְטוֹב וְיָפֶה good and beautiful
הַדָּבָר הַזֶּה עָלֵֽינוּ לְעוֹלָם וָעֶד: is this24All that was affirmed above in Shema. [affirmation] to us for all eternity.
אֱמֶת It is true,
אֱלֹהֵי עוֹלָם מַלְכֵּֽנוּ that the God of the Universe, is our King,
צוּר יַעֲקֹב the Stronghold of Jacob
מָגֵן יִשְׁעֵֽנוּ, is the Shield of our deliverance.
לְדֹר וָדֹר Throughout the generations
הוּא קַיָּם וּשְׁמוֹ קַיָּם He endures and His Name endures,
וְכִסְאוֹ נָכוֹן and His throne is confirmed;
וּמַלְכוּתוֹ וֶאֱמוּנָתוֹ and His sovereignty and His faithfulness
לָעַד קַיָּֽמֶת: endure forever.25After having affirmed that all that was said in Shema is true, firm, certain, enduring, etc., we take an oath and testify that we accept the “yoke of heaven” upon ourselves as did our fathers before us and as will our children after us, forever and ever. Thus we say in the following prayer: “For our fathers, for us, for our children and for our descendants—Your word is good and lasting—a Law that will never be abrogated.”—Kuzari
וּדְבָרָיו חָיִים וְקַיָּמִים His words are alive and enduring,
נֶאֱמָנִים וְנֶחֱמָדִים faithful and desirable
לָעַד וּלְעוֹלְ֒מֵי עוֹלָמִים, forever and to all eternity;
עַל אֲבוֹתֵֽינוּ וְעָלֵֽינוּ for our fathers and for us,
עַל בָּנֵֽינוּ וְעַל דּוֹרוֹתֵֽינוּ for our children and for our generations,
וְעַל כָּל דּוֹרוֹת and for all generations
זֶֽרַע יִשְׂרָאֵל עֲבָדֶֽיךָ: of the seed of Israel, Your servants.
עַל הָרִאשׁוֹנִים וְעַל הָאַחֲרוֹנִים Upon the first and upon the last, [generations]
דָּבָר טוֹב וְקַיָּם לְעוֹלָם וָעֶד, [it is] a matter that is good and everlasting.
אֱמֶת וֶאֱמוּנָה It is true and faithful,
חוֹק וְלֹא יַעֲבֹר: a Law that will never be abrogated.
אֱמֶת שָׁאַתָּה הוּא יְהֹוָה Truly you Adonoy, are
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ our God, and the God of our fathers,
מַלְכֵּֽנוּ מֶֽלֶךְ אֲבוֹתֵֽינוּ our King the King of our fathers,
גֹּאֲלֵֽנוּ גֹּאֵל אֲבוֹתֵֽינוּ our Redeemer, Redeemer of our fathers,
יוֹצְ֒רֵֽנוּ צוּר יְשׁוּעָתֵֽנוּ our Former, Rock of our deliverance;
פּוֹדֵֽנוּ וּמַצִּילֵֽנוּ our Liberator and our Saver
מֵעוֹלָם הוּא שְׁמֶֽךָ which is Your Name from old,
וְאֵין לָֽנוּ עוֹד אֱלֹהִים and we have no other God
זוּלָתֶֽךָ סֶֽלָה: besides You, ever.
עֶזְרַת אֲבוֹתֵֽינוּ The help26The word help indicates that the recipient also participated in his rescue, whereas the words shield and deliverer indicate that the rescue was made without any help from the rescued party. Our fathers who were righteous, participated in their rescue, and God “helped” them. Since we are not that righteous, God shields and delivers us even though we have no merit.—Siach Yitzchok of our fathers
אַתָּה הוּא מֵעוֹלָם You have always been.
מָגֵן וּמוֹשִֽׁיעַ A Shield and a Deliverer
לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם to them and their children after them
בְּכָל דּוֹר וָדוֹר: in every generation.
בְּרוּם עוֹלָם The heights of the universe,
מוֹשָׁבֶֽךָ is Your habitation,
וּמִשְׁפָּטֶֽיךָ וְצִדְקָתְךָ and Your judgments and Your righteousness
עַד אַפְסֵי אָֽרֶץ: [reach] to the ends of the earth.27Alternatively: “Affect mankind to the end of earthly time.”—Avudraham
אֶמֶת אַשְׁרֵי אִישׁ Truly fortunate is man
שֶׁיִּשְׁמַע לְמִצְוֹתֶֽיךָ who heeds Your commandments;
וְתוֹרָתְ֒ךָ וּדְבָרְ֒ךָ and Your Torah and Your word28Your Torah” means the basic concepts of the Torah itself, and “Your word” refers to ethical concepts, derived from events described in the Torah and by the Prophets.—Siach Yitzchok
יָשִׂים עַל לִבּוֹ: he takes to his heart.
אֱמֶת אַתָּה הוּא אָדוֹן לְעַמֶּֽךָ Truly, You are the Master of Your people
וּמֶֽלֶךְ גִּבּוֹר לָרִיב רִיבָם and a mighty King to defend their cause.
לאָבוֹת וּבָנִים: for the fathers and [their] sons:
אֱמֶת אַתָּה הוּא רִאשׁוֹן Truly, You are First
וְאַתָּה הוּא אַחֲרוֹן and You are Last,29We refer to God as First and Last only in order to preclude the notion that anything existed before Him, and to repudiate the idea that there is an end to His existence. We do not assert that He has a beginning or a fixed term.—Kuzari
וּמִבַּלְעָדֶֽיךָ and besides You
אֵין לָֽנוּ מֶֽלֶךְ גּוֹאֵל וּמוֹשִֽׁיעַ: we have no king, redeemer, or deliverer.
אֱמֶת מִמִּצְרַֽיִם גְּאַלְתָּֽנוּ Truly Your redeemed us from Egypt.
יְהֹוָה אֱלֹהֵֽינוּ Adonoy, our God,
וּמִבֵּית עֲבָדִים פְּדִיתָֽנוּ: from the house of bondage You liberated us.
כָּל בְּכוֹרֵיהֶם הָרָֽגְתָּ All their firstborn You slew,
וּבְכוֹרְ֒ךָ יִשְׂרָאֵל גָּאָֽלְתָּ and Israel, Your firstborn, You redeemed.30See Exodus 4:22.
וְיַם סוּף בָּקַֽעְתָּ The Sea of Reeds, You split
וְזֵדִים טִבַּֽעְתָּ and the wicked, You drowned.
וִידִידִים הֶעֱבַֽרְתָּ You caused the beloved ones to pass through,
וַיְכַסּוּ מַֽיִם צָרֵיהֶם while the waters covered their enemies;
אֶחָד מֵהֶם לֹא נוֹתָר: not one of them remained.
עַל זֹאת שִׁבְּ֒חוּ אֲהוּבִים Because of this, the beloved ones praised
וְרוֹמְ֒מוּ לָאֵל and exalted the Almighty;
וְנָתְ֒נוּ יְדִידִים and the beloved ones offered
זְמִירוֹת שִׁירוֹת וְתִשְׁבָּחוֹת hymns, songs, and praises,
בְּרָכוֹת וְהוֹדָאוֹת blessings and thanksgiving
לְמֶּֽלֶךְ אֵל to the King, the Almighty,
חַי וְקַיָּם: [Who is] living and enduring.
רָם וְנִשָּׂא (He is) exalted and uplifted,
גָּדוֹל וְנוֹרָא great and awesome;
מַשְׁפִּיל גֵּאִים עֲדֵי אָֽרֶץ He humbles the haughty to the ground.
וּמַגְבִּֽיהַּ שְׁפָלִים עֲדֵי מָרוֹם and raises the lowly,31God humbled the Egyptians who were haughty and raised high the Jews who had been lowly captives in Egypt. to the heights.
מוֹצִיא אֲסִירִים He frees the captives
וּפוֹדֶה עֲנָוִים and redeems the humble,
וְעוֹזֵר דַּלִּים (and) helps the impoverished,32God also helps those who are spiritually impoverished.—Rabbi Yehuda ben Yakar
וְעוֹנֶה לְעַמּוֹ יִשְׂרָאֵל and He answers His people Israel
בְּעֵת שַׁוְּ֒עָם אֵלָיו: when they cry out to Him.
תְּהִלּוֹת לְאֵל עֶלְיוֹן Praises to the most high Almighty
גֹּאֲלָם their redeemer,
בָּרוּךְ הוּא וּמְבֹרָךְ, blessed is He,33Intrinsically. and He is blessed.34By others.
משֶׁה וּבְנֵי יִשְׂרָאֵל Moses and the Children of Israel
לְךָ עָנוּ שִׁירָה בְּשִׂמְחָה רַבָּה sang a song to You with great joy,
וְאָמְ֒רוּ כֻלָּם: and they all proclaimed:
מִי כָמֹֽכָה בָּאֵלִם יְהֹוָה Who is like You among the mighty, Adonoy!
מִי כָּמֹֽכָה Who is like You—
נֶאְדָּר בַּקֹּֽדֶשׁ [You are] adorned in holiness,
נוֹרָא תְהִלֹּת עֹֽשֵׂה פֶֽלֶא: awesome in praise, performing wonders!
שִׁירָה חֲדָשָׁה שִׁבְּ֒חוּ גְאוּלִים With a new song the redeemed people praised
לְשִׁמְךָ הַגָּדוֹל עַל שְׂפַת הַיָּם Your great Name at the seashore!
יַֽחַד כֻּלָּם All of them in unison
הוֹדוּ gave thanks
וְהִמְלִֽיכוּ and proclaimed Your sovereignty,
וְאָמְרוּ: and said:
יְהֹוָה יִמְלֹךְ לְעוֹלָם וָעֶד: Adonoy will reign forever and ever.
צוּר יִשְׂרָאֵל Rock of Israel,
קֽוּמָה בְּעֶזְרַת יִשְׂרָאֵל arise to the aid of Israel,
וּפְדֵה and liberate
כִנְאֻמֶֽךָ יְהוּדָה וְיִשְׂרָאֵל, Judah and Israel as You promised.35As it is said, “And a redeemer will come to Zion and to those of Jacob who repent of their transgression, said Adonoy” (Isaiah 59:20).
גֹּאֲלֵֽנוּ Our Redeemer—
יְהֹוָה צְבָאוֹת שְׁמוֹ ‘Adonoy of hosts' is His Name,
קְדוֹשׁ יִשְׂרָאֵל: the Holy One of Israel
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
גָּאַל יִשְׂרָאֵל: Who redeemed36While God is always referred to as the Redeemer of Israel, this blessing utilizes the past tense, “Who redeemed Israel,” as it refers specifically to our redemption from Egypt.—Tzelosa d'Avrohom
Our faith in the Redeemer of Israel, Who redeemed us from Egypt, and our hope that He will redeem us from exile, give us the spiritual energy and courage to stand before Him, to pray and beseech Him for our needs, as we proceed to the Amidah.—Yesodos HaTefillah Israel.
Fundamentals of Kuzari, (Metsudah Publications, 1979) pages 269, 271, 273.
When reciting Shemoneh Esrei, you must adhere to these rules:
1. Before beginning the prayer, take three steps backwards and then return to your former position. Upon completing the prayer, take three steps backwards and return.
2. Keep your feet together.
3. Concentrate on the meaning of the words you are uttering. Remove all distracting thoughts and worries from your mind.
4. You may not interrupt Shemoneh Esrei by talking, not even by answering Amein. If you should hear Kedushah, Kaddish, or Barechu while saying the Shemoneh Esrei, you should remain silent and listen to the Chazzan's words.
5. At the beginning and end of the first blessing, at the beginning and end of the blessing that begins: "We are thankful to You," (page 133) and ends with "The Beneficent is Your Name," (page 140) we half-kneel and bow in the following manner: At the word "Blessed," bend your knees; at the word "You," bend forward until the vertebrae of your spinal cord are loosened; at "Adonoy," return to your upright position in keeping with the verse, "Adonoy straightens the bent" (Psalms 146:8).
6. Each individual recites Shemoneh Esrei in silence. Only the prayer leader, the Chazzan, ever recites it aloud, and then only after the entire congregation, himself included, has recited it silently.