The unique status of the Shema prayer is not immediately apparent from its original context in parshat Va’etchanan. However, the interpretation of just two words helps us understand why it has become such a cherished prayer and a powerful symbol of enduring hope.

There is a well-known tannaitic debate regarding the words “בְּשָׁכְבְּךָ וּבְקוּמֶךָ” (“when you lie down and when you get up”). Beit Shammai taught that one must literally lie down at night and stand up in the morning while saying Shema. Rabbi Tarfon once followed this opinion and endangered himself while traveling at night. In contrast, Beit Hillel interpreted these words as referring to the times of recitation: “at the time” when people typically lie down (evening) and rise (morning). The law is decided according to Beit Hillel, who understood the essence of Shema as framing our days and nights. It also rejects the notion that the Shema should be a separate moment from life each day. Instead, it suggests that Shema embodies an enduring faith that flows through the everyday moments of our busy lives.

These same words are used to explain why the Oral Torah begins with the question: “From when does one recite the evening Shema?” Why does the Mishna start with the nighttime Shema before discussing the morning Shema? The main proof-text for this order is indeed “when you lie down and when you get up.” As Rav Yehuda Brandes points out, the timing for Shema is determined not by objective astronomical signs, but rather by the subjective daily rhythm of human beings. Moreover, this pattern reflects the rhythm of Jewish history: holding onto faith through the dark nights of persecution and challenges, and then emerging into the light of independence and redemption.
With each passing day, amidst the hovering threats, the Shema remains a steady anchor of faith. We continue to pray that each new day brings light and redemption—for the hostages and for all of Am Yisrael. Shabbat Shalom -Karen Miller Jackson