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This first verse of the Shema relates to the kingship of God. The first verse, "Hear, O Israel: the L ORD our God is One L ORD", has always been regarded as the confession of belief in the One God. Due to the ambiguity of the possible ways to translate the Hebrew passage, there are several possible renderings: "Hear, O Israel! The Lord is our God!
Jesus answered, "The first is, 'Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these. ' "
Psalm 80 is the 80th psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock".In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 79.
The Gemara explained that when Jews recite the Shema, they recite the words, "blessed be the name of God's glorious Kingdom forever and ever," quietly between the words, "Hear, O Israel: the Lord our God, the Lord is one," from Deuteronomy 6:4, and the words, "And you shall love the Lord your God with all your heart, and with all your soul, and ...
The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite god Yahweh. [16]Judaism, the oldest Abrahamic religion, is based on a strict, exclusive monotheism, [4] [17] finding its origins in the sole veneration of Yahweh, [4] [18] [19] [20] the predecessor to the Abrahamic conception of God.
Psalm 137 is the 137th psalm of the Book of Psalms, beginning in English in the King James Version: "By the rivers of Babylon, there we sat down".The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament.
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Tractate Berakhot, which opens with a discussion of the laws of reciting the Shema Yisrael ("Hear O Israel") passage from Deuteronomy 6:4-9, concludes with a homiletic interpretation of the second verse from this passage (v. 5), showing how the ritual recitation of the tractate's opening may serve as a source of spiritual instruction at the ...