בס "ד

Can Non-Jews Recite “Hear, O Israel”?

Let us begin with a single verse, perhaps one of the most famous verses in the entire Torah:

“Hear, O Israel: Hashem is our G-d, Hashem is One.”
Deuteronomy 6:4

At first glance, this verse appears to speak exclusively to the Jewish people. After all, it opens with the words “Hear, O Israel.” Yet the question we want to explore is deeper and more subtle:

Is the Shema only for Jews, or does it also have meaning and relevance for Bnei Noach?

A Verse in the Torah

First, a fundamental point must be made.

The Shema is a verse in the Torah. Nothing more, and nothing less.

According to the overwhelming majority of opinions, non-Jews are permitted to learn the entire Written Torah. This includes narratives, laws, and verses that may not apply to them practically. The Rambam is clear that the holiness of the Torah does not depend on whether a particular verse feels “important” or emotionally powerful to us. Every word, every letter, every verse carries equal sanctity.

From this perspective alone, there is no reason why a non-Jew could not read or even recite the verse of the Shema. It is Torah.

The Mitzvah of Shema

For Jews, however, the Shema is more than a verse, it is a biblical commandment.

The Torah obligates Jews to recite the Shema twice every day: once at night and once in the morning. The Talmud defines these times not by clocks, but by human experience, when people normally lie down to sleep, and when they normally wake up.

What is the essence of this commandment?

At its core, the Shema expresses two foundational ideas:

And beyond this, the Shema calls upon a person to internalize the absolute unity of G-d: not merely that there is one G-d rather than many, but that all existence is ultimately dependent on Him.

The Structure of the Shema

Strictly speaking, the mitzvah itself is fulfilled by the first verse alone. Nevertheless, our Sages instituted the recitation of three Torah portions as part of the daily Shema:

This structure reflects a spiritual progression. First comes the declaration of G-d’s unity. Then comes acceptance of the commandments. Finally, there is remembrance of the Exodus from Egypt and the mitzvah of tzitzit.

Le Sefer HaChinuch (Mitzvah 420) explains the psychological wisdom behind this practice. Human beings are naturally drawn after physical desires and worldly distractions. Repeating the Shema twice daily anchors a person in spiritual awareness and helps guard against sin.

For this reason, the Shema must be spoken aloud. Silent thought is not enough. In Jewish law, speech is an action. Verbalizing faith engraves it into consciousness.

What About Bnei Noach?

Now we return to our central question.

From a technical standpoint, a non-Jew reciting the Shema is simply reading a verse from the Torah, which is entirely permissible. But there is more.

Rabbi Chaim Yosef David Azulai (the Chida), one of the great Torah authorities of the 18th century, records a remarkable encounter in his travel diary Ma’agal Tov. While traveling in France, he met a non-Jew who sincerely declared that he believed in the G-d of Israel. After examining his beliefs, the Chida instructed him to do three things:

The man accepted.

This testimony is striking. The Chida was not a marginal figure, and his words carry great authority. His instruction makes it clear that reciting the Shema can be spiritually appropriate for a non-Jew who truly affirms the unity of the G-d of Israel.

Rambam: Voluntary Mitzvot

The Rambam (Laws of Kings 10:10) adds an important halachic framework.

A non-Jew may voluntarily perform mitzvot that were commanded to Jews in order to receive reward, provided they are done properly and not as part of a newly invented religious system. There are specific exceptions, such as Shabbat observance or tefillin, but the Shema does pas fall into those categories.

This means that while a non-Jew is not commanded to recite the Shema, doing so may still have spiritual value.

Faith, Unity, and “Echad”

At its heart, the Shema is a declaration of faith. Faith in G-d is the direct opposite of idolatry, which Bnei Noach are explicitly forbidden to practice. In this sense, affirming G-d’s unity is not foreign to the Noahide path, it is its foundation.

Our Sages  teachings highlight the depth hidden in the word Echad (“One”):

Everything, above, below, and in every direction, is unified within G-d’s oneness.

This is why Jews traditionally cover their eyes while reciting the Shema: to momentarily withdraw from the illusion of multiplicity and focus on the deeper truth of divine unity.

Conclusion

The Shema is undeniably a Jewish mitzvah. But it is also a Torah verse that proclaims a universal truth.

For Bnei Noach who sincerely recognize the unity of the G-d of Israel, reciting the Shema is not a transgression, nor an imitation, it is an expression of faith. Not an obligation, but a meaningful act.

Ultimately, the Shema reminds every human being of the same reality:

There is One G-d. And all existence depends on Him.

With thanks to Rabbi Tuvia Serber for the shiur and the feedback.

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