In one of the most famous verses in the Torah (Debarim 6:4), Moshe proclaims, “Shema Yisrael, Hashem Elokenu Hashem Ehad” – “Listen, O Israel, Hashem our G-d, Hashem is one.” This is understood as a command requiring us to accept and acknowledge that the G-d of the Jewish Nation is the one, true G-d, and there is no other deity in existence. This tenet, of course, constitutes the core principle of our Emuna (faith), the foundation upon which the entire Torah and all of religious life stand. One who does not acknowledge the existence of a single G-d over the universe is a “Kofer Ba’ikar” – an apostate, who rejects Jewish faith, and is considered an idol-worshipper. A person is required to surrender his life for this belief if he is threatened to renounce this tenet at the threat of death. This Misva applies in all times and places, and is binding upon both males and females. One who denies the Oneness of Hashem has transgressed this Misva, and, the Sefer Ha’hinuch writes, he essentially violates the entire Torah, because, as mentioned, all the Misvot are built upon the foundation of this basic tent. Such a person is considered to have defected from the Jewish religion, and forfeits his share in the next world. By contrast, the Sefer Ha’hinuch concludes, one who believes and places his trust in Hashem will earn His protection. This Misva is included among the “Misvot Temidiyot” – the “constant” Misvot, which apply at every moment of every day. Anytime a person thinks about G-d’s Oneness in his mind, he fulfills this Misva. This means that a person can fulfill this Misva hundreds of times a day. Even when one finds himself without anything to do, he can fulfill a Misva by reinforcing in his mind the belief that Hashem is the one, true G-d. Minimally, though, we fulfill this Misva twice a day, when we recite “Shema Yisrael.” Through this recitation, we fulfill not only the Biblical command to recite Shema, but also the Misva to believe in Hashem’s Oneness. The Maharam Shick (Hungary, 1807-1879) adds an insight into this Misva by noting the distinction between Jews and non-Jews with regard to the command to believe in G-d’s Oneness. Non-Jews are bound by the Misva to believe in the one, true G-d, but they can arrive at this faith in numerous different ways. Some will arrive at this belief through philosophical inquiry, and others will reach this conclusion by pondering the wonders of the natural world. There are additional ways of arriving at the belief in G-d, as well. Am Yisrael, however, have this belief ingrained within them because of our tradition which we have received from our forebears, who experienced a prophetic vision of Hashem. Our faith, therefore, is an “Emuna Meshutefet” – “a shared faith,” a faith which we all attained the same way, through its transmission from our ancestors. This is why the verse begins, “Shema Yisrael” – “Listen, O Israel.” Our faith is common and shared in all respects; we not only accept the same belief, but we all arrived at this belief the same way. And thus the Torah proclaims, “Shema Yisrael” – that we acknowledge this belief all together, as one, collectively.