Psalm 2: “You are my son, today I have become your father. Ask me, and I will give you the Gentiles for your inheritance”?
This is speaking of the day when Yeshua became the King, i.e. Son of G-d. The Kings of Yisrael are referred to as the “Son of G-d.” And or, the acknowledgment that Yeshua is messiah King of Yisrael.
Yeshua prayed The Shema twice a day, every day of his life. The Shema was important to Jesus, and not just as a creed. It was a vital part of his prayer life.
Yeshua’s prayer of the Shema twice daily is absent in most Christian treatises on prayer.
The context of the Shema in relation to its surrounding Torah genre is set in the middle of a decidedly -ordered drash given by Moshes. After giving a brief recounting of Israel’s history (Deut. 5:2-5) and a recitation of the Ten Commandments (5:6-21), Moses urges the people to be faithful to HaShem by obeying those commands (5:28-6:3). Shema was quoted in the Temple alongside the Ten Commandments daily at morning sacrifice, and on the Sabbath when the Torah scroll was removed from the Ark of the Covenant. (m. Tamid 4:3-5:1)
m. Tamid 4:4 They went along and put them on the lower half of the Ramp and on the west side of it, and salted them; then they came down and betook themselves to the Chamber of Hewn Stone to recite the Shema.’
5:1 The officer said to them, ‘Recite ye a Benediction!’ They recited a Benediction, and recited the Ten Commandments, the Shema’ and the and it will come to pass if ye will hearken? and the And the Lord spoke to Moses? They pronounced three Benedictions with the people: ‘True and sure,’ and “Abodah,” and the Priestly Blessing; and on the Sabbath, they pronounced a further Benediction for the outgoing Course of priests. ( Danby, Herbert. The Mishnah; Oxford: Clarendon Press, 1933.)
m. Tamid 5:1 The superintendent said to them, “Say one blessing.” They said a blessing, pronounced the Ten Commandments, the Shema [Hear O Israel (Dt. 6:4–9)], And it shall come to pass if you shall hearken (Dt. 11:13–21), and And the Lord spoke to Moses (Num. 15:37–41). (Neusner, Jacob, ed. The Mishnah: A New Translation. New Haven: Yale Univ. Press, 1988.)
The Shema while walking, to wink or gesticulate during its recitation, or to say it in front of a desecrated place, or in front of a naked body. Rather, adherents were to pray it while standing still, with fullest concentration, to say it loud, particularly in Hebrew,11 with fear and trembling so as to give it (and by extension HaShem’s unity) the greatest measure of respect.12
11 (b.Megilloth 17b. While the rabbis preferred the people recite The Shema in Hebrew, the Septuagint version was used in areas outside Palestine.)
b.Megilloth 17b – May we say that Rabbi was of opinion that the whole of the Torah has been ordained [to be recited] in any language? (According to Tosaf., this refers only to those passages of the Scripture which were to be recited on special occasions, e.g., the passage relating to the first-fruit, the declaration of halizah etc) For should you assume that it has been ordained [to be recited] only in the holy tongue, why should the words “and they shall be” be inserted [in reference to the Shema’]? ” These were necessary. For it might have occurred to me to understand “hear” in the same sense as the Rabbis: (In any language) therefore the All-Merciful wrote “and they shall be”. May we then say that the Rabbis were of opinion that the whole of the Torah was ordained [to be recited] only in the holy tongue, since, should you assume that it was ordained to be recited in any language, [I might ask], why should “hear” be inserted [in reference to the Shema’]? ” This word is necessary. For it might occur to me to understand and they shall be in the same sense as Rabbi. Therefore the All-Merciful wrote, “hear”.
12 Louis Jacobs, “Shema, Reading of,” in Encyclopedia Judaica, (Jerusalem: Keter Publishing House, 1978), 14:1371-1372.