When examining various English translations of the Torah, I notice that about half translate shema from Shema Yisrael as “Hear, Israel” and the other half as “Listen, Israel.” Does this choice reflect a stylistic preference by the translators, or does it indicate a difference in meaning?
Biblical Hebrew has three main verbs for listening or hearing: shama, he’ezin, and hikshiv. In prophetic or poetic passages in the Tanach, these terms often appear interchangeably, frequently alongside one another, creating parallel imagery within a verse. In such cases, it’s difficult to attribute a distinct definition to each verb.
However, in prose passages, shama seems to convey a more specific meaning, closer to “listen” or “understand.” For instance, in Genesis 42:23, it says that Joseph’s brothers didn’t know he was shomea. This cannot simply mean “to hear,” as he was present in the room; it implies that they were unaware he was actively listening.
Similarly, at the beginning of Parashat Eikev, Moshe tells the people that G-d will reward them if they “hearken” to His commandments and obey them, using the verb shama. Here again, it suggests more than just hearing; it requires paying attention to His words.
In Modern Hebrew, shama typically means “to hear,” while the other two verbs convey “to listen.” Yet the earlier nuance of shama persists in the word mashmaut, “significance,” originally, “that which is understood.”
Therefore, “Listen, Israel” arguably captures the meaning of shema more accurately than “Hear,” as accepting G-d’s oneness implies listening, not just hearing.