« THE SHEMA »
The recitation of the three paragraphs of Shema is required by Torah, and one must have in mind that he is about to fulfill this commandment. Although one should try to concentrate on the meaning of all three paragraphs, one must concentrate at least on the meaning of the first verse and the second verse because the recitation of Shema represents fulfillment of the paramount commandnent of acceptance of God absolute sovereignty. By declaring that God is One. Unique, and Indivisible, we subordinate every facet of our personalities, posessions — our very lives — to His will.
* God, trustworthy King. He is God, the All-powerful source of all mercy; He is the King, Who rules, leads, and exercises supervision over all; and He is trustworthy, i.e., fair, apportioning no more suffering nor less good than on deserves (Anaf Yosef).
In saying the word the One and Only, draw out the second syllable a bit and emphasize the final consonant. While drawing out the second syllable — a letter with numerical value of eight — bear in mind that God is Master of the earth and the seven heavens. While clearly enunciating the final consonant — which has the numerical value of four — bear in mind that God is Master in all four directions, meaning everywhere.
* Hear, O Israel. Although the commentators find many layers of profound meaning in this seminal verse, one should have at least the following points in mind during its recitation:
ℑ At this point in history, HASHEM is only our God, for He is not acknowledged universally. Ultimately, however, all will recognize Him as the One and Only God (Rashi; Aruch HaShulhan 61:4).
ℑ HASHEM, God is eternal One, Who was, is, and always will be, and He is Master, of all.
ℑ Our God. He is all-Powerful (Orach Chaim 5).
The One [and Only]. The word has two connotations: (a) There is no God other than HASHEM (Rashbam); and, (b) though we perceive God in many roles — kind, angry, mercyful, wise, judging, and so on — these different attitudes are not contradictory, even though human intelligence does not comprehend their harmony. Harav Gedaliah Schorr linkened this concept to a ray of light seen through a prism. Though ones sees a myriad of different colors, they are all a single ray of light. So, too God's manifestations are truly one.
In saying the word the One and Only, draw out the second syllable a bit and emphasize the final consonant. While drawing out the second syllable — a letter with numerical value of eight — bear in mind that God is Master of the earth and the seven heavens. While clearly enunciating the final consonant — which has the numerical value of four — bear in mind that God is Master in all four directions, meaning everywhere.
* Blessed is the Name. Having proclaimed God as our King, we are grateful for the privilege of serving the One Whose kingdom is eternal and unbounded (Etz Yosef).
* You shall love. One should learn to fulfill the commandments out of love, rather than fear — and certainly not out of habit.The Mishna (Berachos 9:5) explains that one should serve God with all his emotions and desires (with all your heart), even to the point of giving up his life for God (with all your soul), and even at the cost of his wealth (with all your resources).
Immediately before its recitation concentrate on fulfilling the positive commandment of
reciting the Shema twice daily. It is important to enunciate each word clearly and
not to run words together.
When praying without minyan, begin with the following three-word formula:
God, trustworthy King.*
Recite the first verse aloud, with the right hand covering the eyes,
and concentrate intensely upon accepting God's absolute sovereignty.
In an undertone:
Blessed is the Name* of His glorious kihgdom for all eternity.
While reciting the first paragraph (Deuteronomy 6:5-9),
concentrate on accepting the commandment to love God.
You shall love* HASHEM, your God, with all your heart, with all your soul and with all your resources. Let these matters that I command you today* be upon your heart.* Teach them thoroughly to your children and speak of them while you sit in your home, while you walk on the way, when you retire and when you arise. Bind them* as a sign upon your arm and let them be tefillin between your eyes. And write them on the doorposts of your house and upon your gates.
While reciting the second paragraph (Deuteronomy 11:13-21), concentrate on
accepting
all the commandments and the concept of reward and punishment.
And it will come to pass* that if you continually hearken to My commandments that I command you today, to love HASHEM, your God, and to serve Him, with all your heart and with all your soul — then I will provide rain for your land in its proper time, the early and late rains, that you may gather in your grain, your wine, and your oil. I will provide grass in your field for your cattle and you will eat and be satisfied. Beware* lest your heart be seduced and you turn astray and serve gods of others and bow to them.* Then wrath of HASHEM will blaze against you. He will restrain the heaven so there will be no rain and the ground will not yield its produce. And you will swiftly be banished* from the goodly land which HASHEM gives you. Place these words of Mine upon your heart and upon your soul; bind them for a sign upon your arm and let them be tefillin between your eyes. Teach them to your children, to discuss them, while you sit* in your home, while you walk on the way when you retire and when you arise. And write them on the doorposts of your house and upon your gates. In order to prolong your days and days of your children upon the ground that HASHEM has sworn to your ancestors to give them, like the days of the heaven on the earth.*
Numbers 15:37-41
And HASHEM said* to Moses saying: Speak to the Chidren of Israel and say to them that they are to make themselves tzitzis on the corners of their garments, throughout their generations. And they are to place upon tzitzis of each corner thread of techeiles.* And it shall constitute tzitzis for you, that you may see it and remember all the commandments of HASHEM and perform them; and not expolore after your heart and after your eyes after which you stray. So that you may remember and perform all My commandments; and be holy to your God. Concentrate on fulfilling the commandment of remembering the Exodus from Egypt. I am HASHEM your God, Who has removed you from the land of Egypt to be a God for you; I am HASHEM your God — it is true* —
Although the word "true," belongs to the next paragraph,
it is appended to the conclusion of the previous one.
(1) Deuteronomy 6:4
* That I command you today. But have they all been commanded today? This teaches that although the Torah was given thousands of years ago, we are not to regard the commandments as an ancient rite that we follow out of loyalty and habit. Rather, we are to regard them with as much freshness and enthusiasm as if God had given them this very day (Sifre).
* Upon your heart. Always be conscious of the demands of God and his Torah. Then, you will convey them to your children and speak of them, i.e. try to study, concentrate, and review wherever you are.
* Bind them. Tefillin on the arm, next to the heart, and on the head consecrate one's physical, emotional, and intellectual capacities to God's service (Ramban). The mezuzah on the doorpost consecrates one's home to Him.
* And it will come to pass. Unlike the first paragraph of Shema, this one specifies the duty to perform mitzvas, My commandments, and teaches that when the nation is righteous, it will be rewarded with success and prosperity. When it sins, it must expect poverty and exile.
* And you will eat and be satisfied. Beware... Prosperity is often the gratest challenge to religious devotion. Peolple who are rich in wealth but poor in sophistication often succumb to temptation (Rashi).
* Be seduced...and bow to them, i.e., to strange gods. An imperceptible, seemingly innocent surrender to temptation can be the beginning of a course that will end in idolatory (Rashi).
* So there will be no rain... And you will...be banished. First will come famine. If that does not bring repentance, exile will follow (Vilna Gaon).
* Teach them...while you sit. In giving the command to educate children in the Torah, the verse speaks in the plural, while the other words in the verse are in the singular. This alludes to a communal responsibility to arrange for the Torah education of children (Iyun Tefillah).
* Like the days of the heaven on the earth. Eretz Yisrael is the eternal heritage of the Jewish people, just as heaven will always remain above the earth. Alternatively, just as heaven always showers blessings upon the earth in the form of life-giving rain, so too Israel will be blessed in the land God has sworn to it.
* And HASHEM said. The third paragraph of Shema is recited to fulfill the commandment to recall the Exodus every day. By freeing Israel from Egypt, God laid claim to the nation's eternal allegiance. No Jew is free to absolve himself of that obligation (Rashi).
* A thread of techeiles. Techelies is sky-blue wool dyed with the secretion of an amphibian called chilazon.
For many centuries the identity of the animal has been unknown. Even in the absence of the techeiles thread, however, the commandment of tzitzis remains binding (Menachos 38a).
* True. The law that one may not interrupt between the last words of the Shema and following prayer is of ancient origin. The reason is so that we declare, as did the prophet [Jeremiah 10:10], HASHEM, God, is true (Berachos 14a).