Thoughts on The Shema Tefillah

[muman613]

Shalom,

I hope to post some insights I have found on the web concerning the paramount tefillah a Jew is commanded to say two times a day with full kevanah/intention. It has been said that a Jew who can concentrate on the letters of the divine name as he says the Shema is capable of understanding Hashem and his will.

It is important to teach the Shema to young Jewish children so that they can grasp the concepts which it contains. Several important Jewish concepts are revealed in the three paragraphs of the Shema prayer.

The three paragraphs of the Shema are very important because they contain several of the visible mitzvahs a Jew performs. There is the mitzvah of Tefillin, the mitzvah of Mezzuzah, and the mitzvah of Tzit-Tzits. It also discusses the mitzvah of Torah study. The parchment which is inside the leather boxes of Tefillin are the three paragraphs of Shema, the parchment inside the Mezzuzah contains the three paragraphs of the Shema.

I hope that some of these articles can inspire a Jew to actually buy a pair of Tefillin, or actually put up a mezzuzah on the doorpost, or actually wear a tallit katan.

[muman613]

http://www.aish.com/jl/m/48954656.html

Shema Yisrael
by Rabbi Shraga Simmons


What's behind the most famous Jewish prayer?

Shema Yisrael -- "Hear O Israel, the Lord our God, the Lord is One" -- is perhaps the most famous of all Jewish sayings.

The Shema is a declaration of faith, a pledge of allegiance to One God. It is said upon arising in the morning and upon going to sleep at night. It is said when praising God and when beseeching Him. It is the first prayer that a Jewish child is taught to say. It is the last words a Jew says prior to death.

The Talmud says that when Jacob was about to reveal the end of days to his children, he was concerned that one of them might be a non-believer. His sons reassured him immediately and cried out, "Shema Yisrael."

The Torah records Moses including the Shema in his farewell address to the Jewish people.

We recite Shema when preparing to read the Torah on Sabbaths and festivals. And we recite Shema at the end of the holiest day of Yom Kippur when we reach the level of angels.

Shema is contained in the mezuzah we affix to the doorpost of our home, and in the tefillin that we bind to our arm and head.

    The cry of Shema has always symbolized the ultimate manifestation of faith in the gravest situations.

Throughout the ages, the cry of Shema has always symbolized the ultimate manifestation of faith in the gravest situations. With the Shema on their lips, Jews accepted martyrdom at the Inquisitor's stake and in the Nazi gas chambers.

What is the deeper meaning of this historic affirmation of Judaism's central creed?

SHEMA: "HOW-TO"

We are commanded to say the Shema twice each day: once in the morning and again in the evening. This requirement is derived from the verse: "And you should speak about them when you... lie down and when you get up" (Deut. 6:7). The Talmud explains that when you "lie down and when you get up" does not refer to the literal position of one's body, but rather designates the time of day to say the Shema (Brachot 10b).

In technical terms, the time for reciting the evening Shema starts at nightfall (about 40 minutes after sundown) and continues until midnight (or if necessary, until dawn the next day). The time for the morning Shema starts about an hour before sunrise (from when you can recognize a friend from four cubits away), and continues until about 8 a.m. (the end of three complete seasonal hours).

    The Shema speaks of loving God, learning Torah, and passing on Jewish tradition to our children.

The full Shema is comprised of 3 paragraphs from the Torah. The first paragraph, Deut. 6:4-9, contains the concepts of loving God, learning Torah, and passing on Jewish tradition to our children.

These verses also refer specifically to the mitzvot of tefillin and mezuzah. While praying, we wear tefillin as a visible sign of God close to our hearts and close to our brains, to show that our every thought and emotions are directed toward God. The mezuzah scroll is affixed to our doorposts to show that we are secure in God's presence.

The second paragraph, Deut. 11:13-21, speaks about the positive consequences of fulfilling the mitzvot, and the negative consequences of not.

The third paragraph, Numbers 15:37-41, speaks specifically about the mitzvah to wear tzitzit, and the Exodus from Egypt. Tzitzit are a physical reminder of the 613 commandments in the Torah. This is derived from the numerical value of the word tzitzit (600), plus the five knots and eight strings on each corner, totaling 613.

GOD'S UNITY

A primary theme of the first verse is the Oneness of God: "Hear O Israel, the Lord our God, the Lord is One" (Deut. 6:4).

Further, as written in a Torah scroll, the letters "Ayin" and "Daled" of the first verse are enlarged -- encoded to spell out the Hebrew word Aid -- "witness." When we say the Shema, we are testifying to the Oneness of God.

Why is "oneness" so central to Jewish belief? Does it really matter whether God is one and not three?

    Is it possible that the same God who gives us so much goodness one day, can make everything go wrong the next?

Events in our world may seem to mask the idea that God is One. One day we wake up and everything goes well. The next day everything goes poorly. What happened?! Is it possible that the same God who gives us so much goodness one day, can make everything go wrong the next? We know that God is good, so how could there be so much pain? Is it just "bad luck"?

The Shema is a declaration that all events are from the One, the only One. The confusion stems from our limited perception of reality. One way of understanding God's oneness is to imagine light shining through a prism. Even though we see many colors of the spectrum, they really emanate from one light. So too, even though it seems that certain events are not caused by God, rather by some other force or bad luck, they in fact all come from the One God. In the grand eternal plan, all is "good," for God knows best.

This runs contrary to the Zoroastrian doctrine of dualism, which propounds the idea of two conflicting powers -- good and evil.

When a Jew says Shema, it is customary to close and cover one's eyes. The other time in Jewish tradition that one's eyes are specifically closed is upon death. Just as at the end of days we will come to understood how even the "bad" was actually for the "good," so too while saying the Shema we strive for that level of belief and understanding.

The Sages tell us that the patriarch Jacob, after a 22-year separation from his son Joseph, finally went down to Egypt to see him. As they reunited, Jacob was saying the Shema. The years of yearning for his long-lost son came out in an emotionally charged burst of "Shema Yisrael!"

LOVING GOD

The second verse in the Shema is: "And you shall love the Lord your God, with all your heart, with all your soul, and with all your resources" (Deut. 6:5).

What does it mean to love God with all your heart? The Talmud explains that the word "heart" is metaphorical for "desires." Even today we colloquially say, "I love chocolate," which means "I desire chocolate." When the Shema says to "love God with all your heart," it means to use not only your "good traits" like kindness and compassion to do God's will, but also to use your more challenging traits to serve Him.

    Live in order to help you relax and better appreciate the world that God created.

For example, when you go to a nice restaurant, don't go because you want to gorge. Rather have in mind that you are eating in order to keep your body healthy, to be able to serve God. Similarly, if you were buying a CD of music, you should buy it in order to help you relax and better appreciate the world that God created.

What does it mean to "love God with all your soul"?

The great Talmudic scholar, Rabbi Akiva (second century) loved God so much, that he taught Torah despite the Roman law forbidding it. When the Romans found out, they sentenced him to a painful death. They took a large iron comb and began to scrape off his flesh. As he was being tortured, Rabbi Akiva joyously recited the Shema -- "Hear O Israel, the Lord our God, the Lord is One."

His bewildered students asked, "Rabbi, how can you praise God amidst such torture?"

Rabbi Akiva replied: "All my life, I strived to love God with all my soul. Now that I have the opportunity to fulfill it, I do so with joy!" With his dying breath, he sanctified God's name by crying out the words of Shema. (Talmud - Brachot 61a)

The final part of this verse says to "love God with all your resources." This is difficult to understand, because typically the Torah presents a series as a progression from easiest to hardest. Here, the order is: Love God emotionally ("heart"), and even be willing to give up your life if necessary ("soul"), and even be willing to spend your money, too!

If this is a progression, are there really people who consider money more important than life itself?!

The answer is yes. The Talmud (Brachot 54a) speaks about someone walking across a thorny field, and picks up his pants in order to avoid getting them ripped. The person's legs get all cut up and scratched -- but at least the pants are saved!

In Nevada, where gambling is legal and every hotel has a casino, hotel room windows are specially designed not to open more than a crack -- so people who lose money gambling won't be tempted to jump out the window. Yes, for some, money is more important than life itself.

JEWISH UNITY

Seth Mandel, the father of 13-year-old Koby Mandel who was bludgeoned to death in a cave by Arab terrorists, spoke at the massive pro-Israel rally in Washington DC in April 2002. He told the following story:

In the Sbarro Pizza bombing which killed 15 people in Jerusalem, five members of a Dutch family were killed. One was a 4-year-old boy named Avraham Yitzhak. As he was lying on the ground -- bleeding, burning and dying -- he said to his father, "Abba, please help me. Save me."

    As he was lying on the ground dying, together they said the words of Shema.

His father reached over and held his hand. Together they said the words of the Shema.

Seth Mandel told the DC crowd:

"My son Koby died alone. I didn't have the chance to say the Shema with him. So now I want you to help me say the Shema for the hundreds of Jews who have been killed in Mideast violence. Say the Shema with me in the merit of the boy in Sbarro's. And say the Shema with me in the merit of my son Koby." He then led the crowd of 250,000 in reciting the Shema together.

Biblical and modern history demonstrates that Jewish unity has brought security to both the Jewish people and the world as a whole. A physical and spiritual assault was launched on humanity on 9/11. The tension in Israel continues to rise. The threat of terrorism still looms large. Who knows what is coming next? What can we do?

Now, in our turbulent times, each of us -- men, women, and children -- can help in a simple, yet powerful way: Every morning and evening, take a 15-second break from whatever you are doing and say the Shema.

The important thing is to understand and concentrate on the meaning of the words. If you don't understand Hebrew, you can say it in English as well. And then make it a goal to learn the pronunciation and meaning to be able to say it in Hebrew as well.

Parents can say the Shema out loud with their children. It can be very comforting to children to have a nightly ritual of saying the Shema, a prayer to the Almighty to protect them.

Saying the Shema is a simple, six-word formula to unite all peace-loving people and to bring more spiritual light into our world.

TEXT OF THE SHEMA

Immediately before reciting the Shema, concentrate on fulfilling the positive commandments of reciting the Shema every morning. It is important to enunciate each word clearly and not to run words together.

When praying without a 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.

 

    Hear, O Israel: the Lord our God, the Lord is One.

 

In an undertone:

 

    Blessed is the Name of His glorious kingdom for all eternity.

 

While reciting the first paragraph (Deut. 6:5-9), concentrate on accepting the commandment to love God. Touch the arm-tefillin at “Bind them…” and the head-tefillin at “and let them be tefillin…”, then kiss your fingertips.

 

    You shall love the Lord 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.

 

Here is this section in Hebrew:

While reciting the second paragraph (Deut. 11:13-21) concentrate on accepting all the commandments and the concept of reward and punishment. Touch the arm-tefillin at “Bind them…” and the head-tefillin at “and let them be tefillin…”, then kiss your fingertips.

 

    And it will come to pass that if you continually hearken to My mitzvot that I command you today, to love the Lord 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 the wrath of God 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 God 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 your 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 the days of your children upon the ground that God has sworn to your ancestors to give them, like the days of the heaven on the earth.

 

Before reciting the third paragraph (Numbers 15:37-41) the tzitzit, which have been held in the left hand, are taken in the right hand also. The tzitzit are kissed at each mention of the word “tzitzit” and at the end of the paragraph, and are passed before the eyes at “that you may see it.”

 

    And God said to Moses saying: Speak to the Children of Israel and say to them that they are to make themselves tzitzit on the corners of their garments, throughout their generations. And they are to place upon the tzitzit of each corner a thread of blue (techelet). And it shall constitute tzitzit for you, that you may see it and remember all the mitzvot of God and perform them; and not explore after your heart and after your eyes after which you stray. So that you may remember and perform all My mitzvot; and be holy to your God. I am God, your God, Who has removed you from the land of Egypt to be a God to you. I am God your God... it is true

[muman613]

http://www.jewishmag.com/49mag/shema/shema.htm

Shema Yisrael
By Avi Lazerson

    If a study was made to determine what is the central point of Judaism, there is no doubt that the "Shema Yisroel" would be selected. No other prayer or commandment reaches the total essence of Judaism in such a rich and compact form. The Shema is recited twice daily, once in the morning and once in the night.

    Through out our generations of national and communal life, the Shema Yisrael was chosen to be the one last utterance on the lips of the many martyrs that were tortured and killed because of their simple and basic belief in the one G-d, the G-d of Israel. Why was this their last utterance in this world before their deaths?

    The central message of the "Shema Yisrael" is proclaiming the absolute unity and sovereignty of G-d over and in the entire universe. Perhaps today, when idol worship has basically diminished and disappeared from the face of the earth, the Shema seems irrelevant. But that is only on the most superficial and surface level of understanding.

    Let us understand more about this unique prayer, that is neither a request nor a praise as most prayers are, but an affirmation of our total belief of G-d's total manifestation and absolute rule in not only this world, but also all worlds.

    The Shema Yisroel consists of three different paragraphs from the Torah. The first paragraph is from Deuteronomy 6:4-9, the second paragraph is from Deuteronomy 11:13-21, and the third paragraph is from Numbers 15:37-41.

    It is the first paragraph that begins with the famous phrase, "Hear O Israel, G-d (the four letter name) is our G-d (the name that refers to nature), G-d is One." This is not a simple recital but a pledge of allegiance to the concept that there is no god, no power in the universe other than our G-d.

    More so, by stating the "Oneness", we declare that everything in the world is of G-d, from G-d, and even is an extension of G-d. Even though we may perceive that the world is separate from G-d, this is only our mistaken perception; there is nothing which is not one with G-d.

    This complete "Oneness" is not just a unity of two diverse elements, but rather a simple unity in which there is only one. This means that all that exists, although it may appear separate - even alien or against G-d Himself- really exists only because G-d has willed it to exist and continues to will it to exist If the divine will that something exist be suspended, the created object would cease to exist. The will to bring into existence is the creation and as long as that divine will continues, creation continues. Hence all being one with G-d means that all is really a manifestation and extension of G-d.

    When we recite this first statement, we close our eyes and cover them with our right hand to enable ourselves to concentrate on this very lofty and central thought. We say the words slowly, visualizing G-d's manifest presence as it descends from the uppermost of the worlds, the realm of angels and fiery serpents down to this world, the lowest of the worlds. We then visualize G-d's presence in all of the creation in this world in the four directions of the compass and up and down.

    After reading the first sentence, we add a silent phrase that is not written in the Torah. "Blessed is the Name of the Honor of His Kingdom in this World always." This was added, as the Chasidic masters teach, to enable us to descend from the lofty concept of "all is G-d and nothing else has a true existence" to the lower level of "the world is real and we must relate to it as a true existence".

    In the first paragraph, we read the commandment to love G-d and dedicate ourselves to carrying out His will, and teaching this vital message to our children and to ourselves. In this paragraph, is also the commandment to wear Tephilin (those black boxes that we tie on our arm and fix upon our head), which is the reason that most men don their tephilin during the recitation. The Mezzuzah, that we affix to all of our doorposts, is also mentioned in this first paragraph.

    In the second paragraph, there is the promise that if we observe the commandments of G-d, He promises that we shall live happily in our land and we shall have all our needs met sufficiently. If we do not follow the laws of G-d and we get involved with idol worship, we will be exiled from our land. Again the commandments to learn and teach our children the laws of G-d, to wear Tephilin and fix Mezzuzahs on our doorposts is repeated.

    The third paragraph contains the commandment of "Tzitzits", the traditional fringes worn on our "talit", our prayer shawl. The Talit is also worn at this time. The passage which commands us to remember our exodus from Egypt is also in this last paragraph which reminds us that like he took us out from Egypt, fulfilling his promise to our patriarchs, Abraham, Isaac, and Jacob. This fills us with the expectation that soon he will complete our redemption and give us back true dominion in our land that we may build the third Temple together with the righteous Messiah, for whom all mankind wait.

    The Shema is a very powerful statement, compact, and rich in thought. We start with the highest, loftiest concepts and bring them down to this very world.

    The Shema is recited prior to the standing silent prayer known as the "Amida" (standing prayer) or "Shmona Esrai" (eighteen benediction prayer). Many Chasidic masters understand that prior to actually praising G-d or asking a favor from G-d, first we must understand the essence of G-d and accept upon ourselves his mastery of the world.

    Now we can begin to appreciate the beauty and power of the twice daily recitation of the Shema and why it is the central pivotal point in Judaism. With the above explanation in mind, we can appreciate why that each day that we continue to say it, it becomes deeper and deeper. Through daily repetition, we become one with its pure reality, and one with our creator.

[muman613]

http://www.chabad.org/library/article_cdo/aid/706439/jewish/The-Shema.htm
The Shema
Declare Your Belief

We inhabit a cosmic mirage. We perceive myriad creations, all seemingly self-sufficient and independent beings. But as Jews we believe that, in fact, there is only one true entity. One G‑d who is the essence of everything. One G‑d manifest in an infinite amount of creations.

Engraving this counterintuitive idea into our psyches is our greatest challenge; but key to developing a true appreciation for, and a relationship with, our Creator. Towards this end, every morning and night we recite the "Shema"—three biblical paragraphs (Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41) which starts with Judaism's defining statement: Hear O Israel, the Lord is our G‑d, the Lord is One. Shema then discusses some of Judaism's basics: Love of G‑d, Torah study, the principle of Divine reward and punishment, and our exodus from Egypt. Click here to find the full text.

Contemplating upon the words of Shema enables us to see beyond the mirage and live accordingly.

Shema is part of the morning and evening prayers. Say the Shema, though, even if you won't be reciting the prayers.

When:

"When you lie down and when you rise up"—Deuteronomy 6:7.

Morning: For the first quarter of the day—starting from when there is sufficient light to recognize a casual acquaintance from a short distance.

Night: From when the stars appear until dawn. Preferably, however, before midnight.

(Click here to find the exact times for Shema for any location or date.)

How:

Say the Shema in your vernacular if you don't understand Hebrew.

Ascertain that your environment is clean and modest, and make sure to carefully articulate and enunciate each word. No interruptions for the duration of the prayer.

Cover your eyes with your right hand while you say the first verse—blocking out distracting external stimuli. Recite the verse aloud, for the same reason.

Ideally, men should wear tallit and tefillin – mitzvot discussed in the Shema – for the morning Shema.

[muman613]

http://www.shemayisrael.co.il/shema.htm

 I. SHEMA
(Devarim 6:4-9)
by Rabbi Yaakov Yosef Iskowitz

INTRODUCTION
a. Before saying the Shema in the morning and evening prayers, one must have in mind that he is going to perform the Mitzvos of 1) reciting the Shema and of 2) accepting Hashem as King over us.

b. The Shema should be said clearly and distinctly, pausing slightly between a word that begins with the same sound that the previous one ended, like al levavecha or vechara af.

c. One must hear every word he recites and concentrate only on its meaning and that Hashem is One.

d. In the morning, when saying the words, "Vahavi'enu leshalom [Bring us in peace]," in the prayer before the Shema, we gather the four Tzitzis. They are then held close to the heart, between the fourth and fifth fingers of the left hand.

1. KEL MELECH NE'EMAN - G-D, FAITHFUL KING

When praying without a Minyan, these three words are added, to make up 248 words, since there is no Chazzan to repeat the last three words of the Shema. This number corresponds to both the number of the positive Mitzvos and the number of the organs in our body.

When saying these words, we must think: 1) Hashem has unlimited power and mercy; 2) He is the King Who watches over everything; 3) He is absolutely fair to everyone.

2. LISTEN, ISRAEL: HASHEM IS OUR GOD [Elokeinu], HASHEM IS ONE

We recite this sentence out loud and with our right hand covering the eyes, for special concentration. One should think about the first two Mitzvos of the Ten Commandments: "I am Hashem your G-d," and "You shall have no other gods." "Hashem" is mentioned twice here: As He is now the G-d of the Jewish people, in the future He will be recognized also by all other people as the One G-d (Rashi). When saying HASHEM, one should think that He is Master over everything, and that He is, was and will always be. ELOKIM means that He can do anything and that He controls all the forces. We stretch out the word ECHAD [One], concentrating on Hashem being One Who rules on earth and the seven heavens and in all four directions (, north, south, east and west.

3. BLESSED BE THE NAME OF HIS GLORIOUS KINGDOM FOREVER

After declaring that Hashem is our King, we thank Him for the opportunity to serve Him. Unlike the rest of the Shema, this sentence is not in the Torah. That's why we say it in a whisper (Pesachim 56a) and pause slightly before continuing. Also, since Moshe Rabbeinu learned it from the angels, we do not say it out loud as they do, except on Yom Kippur (Tur), when we act like them (by not eating and not sinning, etc.).

4. YOU SHALL LOVE HASHEM, YOUR G-D...

We should have the intention of fulfilling the Mitzvah of loving Hashem Who created everything and watches over it. How does one "love" Hashem? - By learning His Torah, by doing His Mitzvos, by bringing others to Torah, by setting a good example through good behavior, and by loving Talmidei Chachamim (Torah scholars).
(Studying Torah; doing Mitzvos - Tzedakah, Kibbud Av, etc.; helping a scholar.)

5. WITH ALL YOUR HEART...

We must love Hashem with all our powers and feelings. Since "heart" is spelled ìááê and not ìáê, this implies that we should serve Him with both our Yetzer Hatov and Yetzer Hara. . For example, if we have feelings of jealousy, be jealous of scholars; if we are angry, take out our anger on sinners (Rashi).
( Running to do a Mitzvah; demonstrating against Chillul Shabbos, etc.)

6. AND WITH ALL YOUR SOUL...

We must also love Hashem with all our will and desires. If we have to, it even means that we must give up our life, as Yitzchak was willing to do (Ba'al Ha-Turim), or as Rabbi Akiva did.

7. AND WITH ALL YOUR MIGHT [or Fortune]

We should not love money or property more than we love Hashem. îàãê could also mean "measures," so that we must love Hashem regardless of whether He gives us much or little, happiness or sadness (Rashi). He always knows and does what is best for us.

8. AND LET THESE WORDS WHICH I COMMAND YOU TODAY [BE] UPON YOUR HEART

"These words" means all of Hashem's Mitzvos, but especially the one just mentioned: "You shall love Hashem." EVERY DAY they should be to you as if they were just said to you TODAY!! Also, if you are always aware of Torah and Mitzvos, you will automatically be full of love for Hashem.

Remember to pause between HAYOM (today) and AL (upon), otherwise you'll be saying that these words shall be upon your heart only today (Shulchan Aruch)!

9. AND YOU SHALL TEACH THEM DILIGENTLY TO YOUR CHILDREN

Of course, in order to teach the Torah "diligently" one must first study it carefully and then review it constantly to know it well. "Your children" refers to other students as well (Rashi).

10. AND SPEAK OF THEM WHEN SITTING AT HOME, WALKING ON THE WAY, LYING DOWN OR GETTING UP

Our main speaking should be words of Torah. By always talking in Torah, we'll remember it well. It should be our guide and focal point no matter what we are doing, day or night. From here we also learn that we must recite the Shema in the morning and in the evening (Berachos 2a),

11. AND TIE THEM AS A SIGN UPON YOUR ARM

Both the arm and head Tefillin contain the four Torah sections (the parchment on which they're written is the "sign") which mention this Mitzvah. They also contain the concepts of Hashem being our G-d; His unity; the Mitzvos; reward and punishment; and the Exodus from Egypt. Tefillin shel Yad are put onto one's "left" arm, on the large muscle, opposite the heart, to show that our strength and feelings must be dedicated to Hashem. We keep the arm Tefillin covered up

. It is a custom to touch and kiss the Tefillin shel Yad when saying the above words.

12. AND THEY SHALL BE TOTAFOS [TEFILLIN] BETWEEN YOUR EYES

Totafos (a double plural - Sanhedrin 4b) implies that the head Tefillin are written on four parchments. These are located in four separate sections in the box which must be placed above the beginning of the hairline, and kept centered between the eyes. This symbolizes that our brain and thoughts must also be dedicated to Hashem (Malbim). It is a custom to touch and kiss the Tefillin shel Rosh when saying the above words.

13. AND YOU SHALL WRITE THEM UPON THE DOORPOSTS OF YOUR HOUSE AND UPON YOUR GATES

The Mezuzah is a piece of parchment which contains the two sections of the Torah that mention this Mitzvah (Devarim 6:4-8 and 11:13-21). It is placed on the upper third of the right doorpost of our entrances. The Mezuzah reminds us that Hashem is the true owner of our property, that we must consider our house as a holy place, and that He protects us and expects us to think of Him (and not come to sin) at home as well as away.

It is customary to touch the Mezuzah and kiss our fingers when entering or leaving the house.

II. VEHAYA IM SHAMO'A
(Devarim 7:13-21)

INTRODUCTION

a. The second part of the Shema speaks of reward for doing the Mitzvos and punishment for violating them.

b. In the first part, we accepted Hashem as the One King over us. Here, we take upon ourselves to obey His Mitzvos (Berachos 13a).

c. In this paragraph, Hashem speaks to the Jewish people in the plural - all together. There are things which we do alone and for which Hashem judges us as individuals (for example, putting on Tefillin, making a Bracha on food, honoring parents, giving charity). There are also things which we should do in groups, such as praying with a Minyan, or reading the Torah. For all the above, Hashem also judges the entire Jewish people as one, so that our own behavior affects how He will treat us and others as well!

14. AND IT WILL COME TO PASS, IF YOU WILL DILIGENTLY LISTEN TO MY MITZVOS

Hashem promises to reward the Jewish people when they obey Him. This verse begins with "Vehaya" which implies joy: Hashem will surely reward us for doing the Mitzvos with happiness (Or Ha-Chaim). The verb "listen" is used twice - "shamo'a tishme'u" - to teach us that once we listen it will become easier and easier to do so in the future (Sukkah 46a).

15. WHICH I COMMAND YOU TODAY

The Mitzvos should always be fresh in your eyes, as if you got them today! This means that they ought to be done eagerly, today, and not be postponed. And whenever you perform them, remember that it is not just due to the fact that they are good or logical, but because they were given by Hashem Who wants us to observe them (Yalkut Me'am Lo'ez).

16. TO LOVE HASHEM YOUR G-D AND TO SERVE HIM WITH ALL YOUR HEART AND WITH ALL YOUR SOUL

Do the Mitzvos because you love Hashem, not for personal gain or honor (Rashi).

We serve Hashem "with our heart" by praying to Him (Ta'anis 2a) every day, especially with a Minyan ("your heart" and "your soul" are in the plural). With "all your heart" means that we must concentrate on the prayers and not let our thoughts wander! We must also put our "soul" - all our energy - into serving Hashem.
**Remember to separate the sounds between the two words b'chol l'vavchem.

17. [THEN] I WILL GIVE RAIN FOR YOUR LAND AT THE RIGHT TIME

If you perform the Mitzvos with love, I will reward you for well (Rashi). People, animals, plants - the whole world - needs rain for its sustenance, health and beauty. The rain will fall "at the right time" for the crops, and when it is most agreeable, for example, on Friday nights when people are home (Rashi).

18. THE FALL AND SPRING RAINS

Hashem will provide rain after the planting season, when the seeds and plants need it most, right up to springtime when the crops are ready to be harvested. This is especially important in Eretz Yisrael which depends so much on Hashem to send His rain "at the right time," in the fall and winter!

19. SO THAT YOU MAY GATHER IN YOUR GRAIN, YOUR WINE AND YOUR OIL

"You" will gather in your crops and not your enemies (Rashi). Also, you may gather in your own, but be careful not to take someone else's ("Your grain," etc., is in the singular, to remind each individual of this).

Of course, the real reward for keeping Hashem's Mitzvos will be given in Olam Haba. By giving us rain, food, etc., Hashem is only making it easier for us to keep His Mitzvos, since we are showing Him that that is what we really want to do!

20. AND I WILL GIVE GRASS IN YOUR FIELD FOR YOUR CATTLE

You will have so much from your own fields that you will not have to lead your cattle far away to feed them (Rashi). This will also make it easier for you to spend more time learning Torah and doing Mitzvos.

21. AND YOU WILL EAT AND BE SATISFIED

You will be satisfied and full after eating the good food Hashem will give you (Rashi). You will have good crops and animals (meat) to eat (Ramban). Your cattle will also be satisfied, so that they will do good work for you (Sifrey).

Since "grass...for your cattle" is mentioned before "you will eat," the Rabbis taught that we must feed our animals before eating our own meal (Berachos 40a).

22. BE CAREFUL LEST YOUR HEART BE TEMPTED

When all is going well and people are satisfied, there is a danger that they will forget about Hashem and not be careful to remember that their success comes only from Him (Rashi). This can lead to tragedy, G-d forbid, as the Shema goes on to tell us....

23. AND YOU TURN ASTRAY AND SERVE OTHER GODS AND BOW TO THEM

When one turns away from the Torah, he will turn to substitutes, to "false gods" which cannot really help him. He will waste his time and begin doing things which are bad and destructive, leading to his own ruin.

24. THEN HASHEM WILL ACT ANGRILY WITH YOU

Of course, Hashem does not "get angry" like people do. But someone who rebels against Him will feel like He is acting angry at him. Hashem loves us and tries to teach us to change our behavior when we're wrong. His punishment is a lesson of love. A smart person will take it to heart! The same applies when Hashem gives warnings to the Jewish people in Eretz Yisrael.

**Remember, when saying this verse, to separate between the first two words (Vechara af).

25. HE WILL RESTRAIN THE SKIES AND THERE WILL BE NO RAIN

When the people don't act according to the Torah, Hashem withholds rain so that they will do Teshuvah (repentance). This is especially true in Eretz Yisrael, where "the eyes of Hashem...are on it at all times" (Devarim 10:12).

26. AND THE GROUND WILL NOT GIVE ITS PRODUCE

What grows will not even replace the seeds that you planted (Rashi). The Land of Israel is supposed to be "flowing with milk and honey" (Shemos 3:8, etc.) - very fruitful. Sadly, our sins can cause it to literally "dry up."

27. AND YOU WILL QUICKLY BE CAST OUT FROM THE GOOD LAND WHICH HASHEM GIVES YOU

If we don't repent when there is no rain or food, Hashem will remove us from the Land. Rashi says that this will happen fast, not like the long warning given to the world at the time of the Mabul (Flood), because, unlike them, we have people who can teach us to live better.

Remember to separate between the words va'avad'tem mehera.

28. PUT THESE WORDS OF MINE UPON YOUR HEART AND UPON YOUR SOUL

Even if Hashem exiles you from Eretz Yisrael, G-d forbid, you must be different from the Goyim -- practice the Mitzvos (for example, lay Tefillin, and put Mezuzos on your doorposts) -- you will come back to keep them in the Land (Rashi).
** Remember to separate the words Vesamtem es
** Remember to separate the words al levavchem

29. AND TIE THEM AS A SIGN UPON YOUR ARM

Since this follows the words, "upon your heart," we learn that the Tefillin are placed on the arm facing the heart (Gemara). This reminds us to dedicate our strength and feelings to Hashem. The Tefillin shel Yad is kept covered up.

It is customary to touch and kiss the Tefillin shel Yad when saying these words.

30. AND THEY SHALL BE TOTAFOS [TEFILLIN] BETWEEN YOUR EYES

Check that the Tefillin remain centered between the eyes and above where the hairline starts. (Bald people should imagine where the old hairline used to be!) They are placed there to remind us that our brain and thoughts must be directed to Hashem.

It is customary to touch and kiss the Tefillin shel Rosh when saying these words.

31. TEACH THEM TO YOUR CHILDREN, TO SPEAK [OF] THEM

We, ourselves, must study Torah very well, so that we might eventually fulfill the Mitzvah of teaching it to our children (and other students). Also, if others see that we take our learning seriously, they will be encouraged to follow our example.

We should teach our children Torah and Hebrew ("to speak them") -- Rashi.

32. WHEN SITTING AT HOME, WALKING ON THE WAY, LYING DOWN OR GETTING UP

Study and review the Torah wherever and whenever you can. (Of course, make sure that you and the place are clean!) The Shema must be recited both in the evening and in the morning.

We do not have to rise or sit down before saying it.

33. AND YOU SHALL WRITE THEM UPON THE DOORPOSTS OF YOUR HOUSE AND UPON YOUR GATES

Again, the Mezuzah reminds us that Hashem is the true owner of our property, that we must consider our house as a holy place, and that He protects us and expects us to think of Him (and not come to sin) at home as well as away.
It is customary to touch the Mezuzah and kiss our fingers upon entering or leaving the house.

34. IN ORDER THAT YOUR DAYS AND THE DAYS OF YOUR CHILDREN WILL BE PROLONGED

By going to Shul in the morning and evening, one can live long (Berachos 8a).
If you learn Torah and fulfill the Mitzvos, Hashem will prolong your days (Rashi).

35. UPON THE LAND WHICH HASHEM SWORE TO GIVE TO YOUR ANCESTORS, AS LONG AS HEAVEN IS ABOVE THE EARTH

Our living in Eretz Yisrael (staying in it, being exiled, G-d forbid, or returning to it) depends on our observance of the Mitzvos.
Hashem swore to give the Land "to them [your ancestors]" -- this proves that the Torah promises Techiyas Ha-Meisim, that the dead will again live (Rashi).
The Jews and the Torah are a pair, as heaven and earth. One has no meaning without the other. Also, by observing the Torah, the Jewish people bring the heavenly (Kedusha -- holiness) down upon earth and lift up the earth to high heaven (My Prayer).

III. VAYOMER HASHEM
(Bamidbar 15:37-41)

INTRODUCTION

a. The Gemara (Berachos 12b) points out that these verses make up the third section of the Shema because five Mitzvos are mentioned in them: 1) Tzitzis; 2) Remembering the Exodus from Egypt; 3) Accepting the Mitzvos and not heretical (Apikorsus -- anti-Torah) ideas; 4) Not to think about sinning or 5) following other gods.

b. Unlike Tefillin, Tzitzis are worn even on Shabbos as a constant reminder to keep Hashem's Mitzvos.

c. Before starting this section in the morning, it is customary to take hold of the strings of the Tzitzis with the right hand, while still keeping the knotted parts in the left.

36. AND HASHEM SAID TO MOSHE, SAYING: SPEAK TO THE CHILDREN [SONS] OF ISRAEL AND SAY TO THEM

Both the Written Torah (like this and all other Mitzvos) and the Oral Torah (for example, how to make the Tzitzis) were said by Hashem to Moshe to tell the Jewish people. "Saying" -- literally, "to say" -- implies that the Torah is to be said and taught to every generation, because it applies to all times! As the Rambam says (Ikkarim 8 & 9): "I believe...the entire Torah we now have is the one that was given to Moshe...and there will never be another Torah."

37. THAT THEY MAKE FOR THEMSELVES TZITZIS [TASSELS] ON THE CORNERS OF THEIR CLOTHES

There are four doubled-over strings, containing 39 twists (7, 8, 11 and 13) and five double knots on each corner. By putting Tzitzis on the four corners of our clothes, we have an opportunity to fulfill a Mitzvah all day just by wearing them!

When saying the word "Tzitzis," it is customary to kiss them.

38. THROUGHOUT THEIR GENERATIONS

Tzitzis are to be worn by young and old boys and men throughout our history -- even when there is no T'cheiles dye available.

39. AND THEY SHALL PUT ON THE TZITZIS OF EACH CORNER A STRING OF T'CHEILES

The color of T'cheiles comes from the Chilazon -- a rare snail-like fish that was seen only once every seventy years (Menachos 44a). Rambam says that it was the color of a clear blue sky. Nowadays, almost everyone wears only white Tzitzis because we are not sure what the Chilazon is.
(Remember to kiss the Tzitzis.)

40. THIS SHALL BE TZITZIS FOR YOU, SO THAT YOU MAY SEE IT

After kissing the Tzitzis here, we look at them and think of the Mitzvah to do so. Many then touch them to the eyes.

Many people wear their Tzitzis in a way that they can easily be seen at all times.

41. AND REMEMBER ALL THE MITZVOS OF HASHEM AND DO THEM

The Rabbis give several reasons why the Tzitzis remind us of Hashem and His Mitzvos. For example, the bluish color of T'cheiles is like that of the sky, or Hashem's "Throne of Glory." Also, the Gimatria (numerical value) of Tzitzis ( 600), plus the 8 strings and 5 knots, equals 613, the number of Mitzvos in the Torah!

Of course, the purpose of thinking of the Mitzvos, is that we be reminded to do them.

42. AND YOU WILL NOT STRAY AFTER YOUR HEART AND AFTER YOUR EYES WHICH MISLEAD YOU [AWAY FROM ME]

We must not think about or look at forbidden things, because this will cause us to do them (Rashi). Also, even if we are unable to understand Hashem and His ways, we must not doubt Him or His Torah (Rambam).

Some people pass the Tzitzis over the eyes when saying "and after your eyes."

43. IN ORDER THAT YOU REMEMBER AND KEEP ALL MY MITZVOS

By avoiding bad thoughts, you will be able to think of Hashem's greatness and His loving-kindness, and perform His Mitzvos out of love and respect (Seforno). Hopefully, if we remind ourselves of Hashem's Mitzvos every time we look at the Tzitzis, we will come to think of them and to perform them even without this reminder (Rabbi S. R. Hirsch)!

44. AND BE HOLY TO YOUR G-D

By performing the Mitzvos, and refraining from thinking about and doing bad things, we will become the "Am Kadosh" -- Holy Nation -- Hashem wants us to be (Seforno).

The Ramban says that being "holy" means limiting our enjoyment even from things that are allowed, like eating, sleeping or playing. In other words, practicing self-control -- not having "too much" of something.

45. I AM HASHEM YOUR G-D [ELO-HIM]

The Name "Hashem" implies that He rewards those who follow His Mitzvos. "Elo-him" reminds us that He punishes those who sin (Rashi).

46. WHO BROUGHT YOU OUT OF THE LAND OF EGYPT TO BE YOUR G-D Just as Hashem saved us from Egypt, He will always watch over us (Seforno).

Since it is a Mitzvah to recall Yetzias Mitzrayim (the Exodus) every day and night, when saying this verse we should have in mind to fulfill this Mitzvah.
**Be careful to separate the "M" sounds between the words "es'chem mei'eretz."

48. I AM HASHEM YOUR G-D -- EMESS [trUE].

Why is "I am Hashem your G-d" repeated?
-- We no longer have any choice about accepting or rejecting the Mitzvos -- Hashem is our G-d, period (Rashi).
-- Even if we were to go into exile again, it would be temporary, because Hashem will redeem us as He did from Egypt (Malbim).

The word "Emess" is added to give the Shema 248 words. We make only a slight separation between the "M" sound at the end of "Elo-heichem" and the "E" of "Emess."
Many kiss the Tzitzis at the end of Shema.

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