Shema question

[Israel Chai]

What does it mean that I bear false witness against myself if I recite Shema without tzitzit on? Ideally, I would have an appropriate shirt, but should I still say it?

[muman613]

What does it mean that I bear false witness against myself if I recite Shema without tzitzit on? Ideally, I would have an appropriate shirt, but should I still say it?

I am not sure what you are talking about. Who says that you are bearing false witness by saying Shema without tzit-tzits?

It is true that you should (as a man) be wearing a Tallit (which has tzit-tzits attached) at the time of saying Shema. What is so hard about getting a Tallit (most Shuls have Tallitim for those who don't have their own)? I have a very nice Tallit for Davening besides the Tallit Katan (small tallit) which I wear under my shirt.

The Shema, in the third paragraph, recalls the mitzvah of Tzit-Tzit... That Hashem commanded Moses to instruct the Children of Israel to attach 'fringes/tzit-tzit' to the four corners of a garment. The command is only regarding a four-corner garment and they are not required if you are not wearing such a garment.

[muman613]

http://www.chabad.org/library/article_cdo/aid/927994/jewish/Laws-of-Tzitzit.htm


Speak to the children of Israel, and say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and that they shall affix a thread of sky-blue [wool] on the fringe of each corner.

This shall be tzitzit [fringes] for you, and when you see it, you will remember all the commandments of G‑d to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray.

So that you shall remember and perform all My commandments, and you shall be holy to your L‑rd.

Numbers 15:38–40

We are told that the mitzvah of tzitzit is equivalent to all the mitzvot, because it reminds us of all of them.1 As Rashi explains,2 the gematria (numerical value) of the word tzitzit (ציצית) is 600. Six hundred, plus the five knots and the eight strands, equals 613, which is the number of the mitzvot.

Our sages say that one who fulfills this mitzvah properly merits to have a wife and children.3 He is also protected from sin,4 and in that merit he is assured that he will see the face of the Shechinah (Divine Presence).5

This mitzvah is not an obligatory one. Only when one is wearing a garment of four (or more) corners is he is required to affix tzitzit to the corners. If he is not wearing such a garment, he does not transgress by not wearing tzitzit.

Despite this, an angel taught Rabbi Ketina6 that at times of divine wrath, G‑d punishes people for not assiduously pursuing mitzvot, even those who choose not to wear a four-cornered garment in order to exempt themselves of this special mitzvah. For this reason, it is proper that men and boys wear a four-cornered garment, with tzitzit affixed to it, every day. This garment is called a tallit katan (“small shawl”), or simply tzitzit.

In fact, according to the master Kabbalist the Arizal, it is proper to wear the tallit katan at all times, even at night7—although halachically a “night garment” is exempt from tzitzit.8

As the laws of tzitzit are quite extensive, this article will focus on some of the more common issues. In addition, we will address the laws of the tallit katan rather than the laws of the tallit gadol (the larger tallit worn only for prayers).9

The Garment

In order for a garment to require tzitzit, it must have four corners. It must be a garment for the body and not just the head (such as a shawl).10 But, unlike an ordinary shirt, the four corners must include two in the front and two in the back.11

If the front and the back of the garment are connected at the sides, a clear majority must still be disconnected.12 According to R. Schneur Zalman of Liadi,13 the tallit katan should be completely open on both sides, and not be attached with any stitches or clasps. Certainly, the garment should not have sleeves. The garment must be of a woven material,14 and preferably, it should be made of wool and be white.15

The Tzitzit

The strings of the tzitzit need to be spun specifically for the sake of the mitzvah of tzitzit. For this reason, the spinning has to be done (or at least overseen) by a Jew over the age of bar mitzvah.16 It is therefore very important to buy tzitzit that are certified by a reliable supervising agency. Otherwise, one may mistakenly wear a pair of tzitzit that is not halachically acceptable.

If the strings tear, the laws are as follows:

If one of the eight strings is ripped off entirely, the tzitzit are still kosher.
If a second one is ripped completely off, the tzitzit may or may not be kosher, depending on various factors.
If three strands rip, it may not be kosher even if they do are not ripped off completely.17
Techelet

In recent years there have been several attempts to revive the mitzvah of dyeing one strand of the tzitzit with techeilet.

True techeilet is a special blue dye made from the blood of a fish (or sea creature) called the chilazon. In ancient times, one of the strings of the tzitzit was dyed with this dye. The color was to remind us of the heavens, and thus of the throne of divine glory. We have lost the tradition as to the identity of this creature. Nevertheless, based on various sources and discoveries, there are many people who use the blood of a sea snail called murex trunculus.

However, R. Shalom DovBer Schneersohn, the fifth Chabad-Lubavitch rebbe, and many other Torah giants do not agree that this is the true chilazon mentioned in the Torah. They believe that the chilazon will re-emerge only with the coming of Moshiach.18

Putting on the Tallit

Before donning the tallit katan or tallit gadol, one should separate the strands of the tzitzit and ensure that all of the strands are in order.19 (But if doing so will cause him to miss the minyan, he may don the tallit without doing this.20)

If one slept in his tallit katan, he may not recite a blessing on it in the morning. Rather, he should keep the tallit katan in mind when he recites the blessing on the tallit gadol.21

When putting on the tallit katan or tallit gadol, one should keep in mind that he is wrapping himself in tzitzit in order to remember and fulfill all the commandments, as the verse says: “You will see them, and remember all the commandments of G‑d.”22

It is proper to wear the tzitzit strands in a visible way, so that they remind one of the mitzvotThe blessing on the tzitzit must be said while standing.23 If one is sick or weak, he may make the blessing while sitting.24

Wearing the Tallit Katan

It is proper to wear the tzitzit strands in a visible way, so that they remind one of the mitzvot, as the verse says: “You will see them and remember all the mitzvot of G‑d.” If one is afraid of being mocked in public, he may tuck them into his clothes.25 The custom of the Arizal was to keep the tallit katan completely covered,26 but this is not proper for the average person, who should rather keep the actual tzitzit uncovered.27

[muman613]

Some of the laws of Saying Shema according to the 'Mishna Bruah'
http://torah.org/advanced/mishna-berura/S61.html

Siman 61 . The law concerning precision and concentration while reading the Shema.


61:1. One should read the (1) Shema (2) with concentration, (3) with awe and fear, (4) with shaking and trembling.


MB 1: Shema - Meaning the entire reading of the Shema. That which was discussed at the end of the previous Siman was only if someone already did less than the ideal.


MB 2: With concentration - The Elya Raba says in the name of the Kol Bo, who derived this from the Jerusalem Talmud at the end of the first chapter of Tractate Brachos, that contained within the Shema is a hint to the Ten Commandments [this is a mistranslation. There are actually 14 commandments within the ten declarations]. In "HaShem is our G-d" is a hint to "I am HaShem your G-d". Within "HaShem is One" is "you shall have no other gods". In the verse "And you shall love..." is hinted that "you shall not take His name in vain", because one who loves the King will not swear falsely in his name. And in the verse "and you shall write them..." is "you shall not covet", because you are to write them onto your house and not your neighbor's. In the verse "and you shall gather your crop" is "you shall not steal", because you shall gather your grain and not your neighbor's. And in the verse "and you will be speedily lost from the land" is the command "you shall not kill", because one who kills shall be killed. And in the verse "in order to increase your days upon the land" is "Respect thy father and mother" [because the reward for respecting parents is long life]. And in "and your will not stray... after your eyes" is "you shall not commit adultery". And in the verse "in order that you remember..." is the command to "remember the Sabbath day", which is as valuable as the entire Torah. And in the verse "I am HaShem, your G-d" is the statement "you shall not give false witness against your neighbor". Therefore a person must concentrate when saying the Shema, in order that he not come to violate any of these commandments.


MB 3: With awe and fear - And it seems that "awe and fear" is in a way that a person concentrates when he is reading the Shema, to accept upon himself the yoke of the Kingdom of Heaven, to be killed for the Sanctification of the Holy Name, because this is "with all your soul", even if they will take your soul. And upon this the verse says "For on your behalf we are killed all day", because then with this intent he will read this with awe and fear, shaking and trembling. [Rav Shlomo Wolbe shlit"a asked, "Are you reading the Shema with proper intent? Yes. You think so. Does your body _protest_ at the idea of being killed?" -- YM]


MB 4: With shaking and trembling - The Tur wrote in the name of Rav Amram that whenever a person reads the Shema, he should consider it as a new proclamation (meaning a written command of the King upon all his citizens), and he should think in his heart, if a king of flesh and blood were to send a new proclamation, how every citizen would certainly read it with awe, fear, shaking and trembling - all the more so the reading of the Shema, which is the proclamation of the King of Kings, the Holy One Blessed be He, how everyone is obligated to read it with awe, fear, shaking and trembling. And the Prisha wrote that the Shema is compared to a proclamation and written command of the King, to tell you that one should not read the Shema in a rush, quickly and tumbling over the words, but rather with patience, word for word and with a pause between each item, like a person reading the command of the king, which one would read with great patience, every command by itself, in order to understand it correctly. So one should read the Shema, placing upon his heart each command and each punishment mentioned within it, in order to understand that it is the command of the High King, Blessed be He.

61:2. The phrase "Asher Anochi M'tzavcha haYom" ["which I command you today," in the first paragraph of the Shema] means to say that you should regard the Torah's commandments as if they were brand new to you, and not like someone who has already heard them so many times that they are no longer precious (5) to him.


MB 5: To him - The Pri Megadim [Rabbi Yosef Teomim, late 18th cent.] writes that all the more so one must understand what one is saying each time he reads the Shema, and one should not read it quickly out of habit, merely to fulfill one's obligation.


61.3: The Shema contains 245 words (in the first verse "Shema Yisrael ..." and the three paragraphs that follow), and in order (6) to complete a total of 248 words corresponding to the "members" of the human body [this is the traditional number assigned, Gray's Anatomy notwithstanding (see MB 6 below)], (7) the Chazan concludes (8) "HaShem Elokeichem Emes" ["The L-rd your G-d is true / truth" - although the last word of the Shema is Elokeichem, the following blessing begins 'Emes'. Together, the three words are from Jeremiah 10.10] (9) and then repeats out loud (10) "Ado-nai Elo-heichem Emes". {Rama: Everyone present fulfills their obligation by hearing these words from the Chazan (*) (Beis Yosef [by R. Yosef Karo, author of the Shulchan Aruch] in the name of the Orchos Chaim). If one of the congregants wishes to say these words together with the Chazan, there is no prohibition (11) against it.} Someone reading the Shema by himself should concentrate (12) on the 15 'Vav's (the Hebrew letter) which begin the 15 words following "Emes" ("V'Yatziv, v'Nachon, v'Kayam, ..."), which have a total numeric value of 90 (each Vav having a value of 6), corresponding to three Divine Names (i.e., the four letter name as it is written, Yud, Hey, Vav, and Hey,) since the numerical (Gematria) value of each Name totals 26, which added to four letters equals 30 (and 3x30=90). {Rama: Another explanation for having the 15 Vavs in mind when reading the Shema alone is that the numeric value of the Vavs equals 90, and the reading of the Shema counts as one, (13) which totals 91; 91 is the sum of the numeric values of G-d's four-letter name as written (=26) and as read (Ado-nai, spelled Aleph, Dalet, Nun, and Yud =65). Thus it is as if one said the words "Yud- Hey-Vav- and -Hey" [which we pronounce as "Ado-nai"] and "Ado-nai" in addition to "Emes" [Maharik, Shoresh 42 and Agur]. Some authorities rule that one who reads the Shema alone (14) should say the words "Eyl Melech Ne'eman" just before "Shema Yisrael...", because these three words complete the total of 248 and they also take the place of the "Amen" [since the initial letters, Aleph, Mem, and Nun, spell "Amen"] which should have been said for the blessing immediately preceding the Shema (this blessing concludes "HaBocher b'Amo Yisrael b'Ahava", "Who has chosen His people Israel with love"). Our practice is to follow this opinion. However, it seems to me that one who reads the Shema with a congregation should not say "Eyl Melech Ne'eman" prior to the Shema, but rather (15) should say "Amen" after the Chazan's conclusion of the preceding blessing. (16) This is the practice and it is correct.


MB 6: To complete a total of 248 - As stated in the Midrash ha'Ne'elam [one of the sections of the Zohar, an early Kabbalistic work attributed to the Mishnaic Rabbi Shimon Bar Yochai]. [To summarize, that Midrash explains that the 245 words of the Shema plus the 3 words repeated by the Chazan restore the vigor of the 248 members of the body.]


MB 7: The Chazan concludes - An individual reading the Shema quietly (either together with the congregation or alone) concludes with the word "Emes" (i.e., anytime one reads the Shema one should say "Emes" immediately after "Ado-nai Elo-heichem", [though "Emes" is not part of the Shema itself, as explained in 61.3 above]). However, the individual should not afterwards repeat the word "Emes," but should just begin "v'Yatziv v'Nachon..." as stated below in Siman 66, Paragraph 10 in the Rama. [One might have thought that the word "Emes" should be repeated, since it is the first word of the blessing following the Shema, and one ordinarily does not pause in the middle of a blessing, as one does in this case while waiting for the Chazan to repeat the words "Ado-nai Elo-heichem Emes" out loud. - LC]


MB 8: Ado-nai Elo-heichem Emes - In the work Asarah Ma'amaros [Kabbalistic work by R. Menachem Azaryah of Zano, late 16th cent.], the author writes that the Chazan does not conclude his own quiet reading of the Shema with the word "Emes", but only says "Emes" when he says "Ado-nai Elo-heichem Emes" out loud. This way he completes a total of 248 words; if he said "Emes" twice it would add to 249 words. However, the practice is like the Shulchan Aruch, that the Chazan should also say "Emes" quietly at the end of his quiet reading of the Shema, so as not to separate the words "Ado-nai Elo-heichem" from "Emes" (which together make the statement, "The L-rd your G-d is Truth"); the second "Emes" is not included in the count of 248, but is the beginning of the blessing "Emes v'Yatziv". The Pri Megadim rules this way, but the GR'A [Gaon Rabbeinu Eliyahu, The Vilna Gaon, 18th cent.] writes that the prevailing opinion is that of the Asarah Ma'amaros.


MB 9: And then repeats - And in a place where it is not the custom to repeat "Ado-nai Elo-heichem Emes" one should not protest. [The original, uncorrected text of the Mishnah Brurah states "one should protest".]


MB 10: Ado-nai Elo-heichem Emes - He should not also repeat the word "Ani" (which means "I"; the final phrase of the Shema being "I am the L-rd your G-d").


MB 11: Against it - But one should not say "Emes" alone with the Chazan, since it is like saying "Shema Shema" (which is forbidden because of the appearance of accepting the yoke of more than one King, G-d forbid, as discussed later on in Paragraph 9). [That is, one thereby says "Emes" twice in a row, albeit with a pause. - LC] Nevertheless, one need not silence someone who does this if he pauses in between.


MB 12: On the 15 Vavs - One reading the Shema individually during the evening service should have in mind that the word "Emes" corresponds to the three Divine Names mentioned in 61.3 above, thus completing the count of 248.


MB 13: Which totals 91 - This is the numeric value of the word "Amen" (Aleph, Mem, and Nun) as well as the sum of the values of the written and pronounced Divine Name. [Although not stated here, perhaps this is another significance to the words "Eyl Melech Ne'eman" said by one reading the Shema individually, since their initial letters spell "Amen". - LC]


MB 14: Should say the words "Eyl Melech Ne'eman" - See the Magen Avraham [commentary on the Shulchan Aruch by Rabbi Avraham Abeli Gombiner, late 17th cent.] and the Bach [for Bayis Chadash, commentary on the Tur by Rabbi Yoel Sirkes, mid-17th cent.], who say that this is an early custom. [Original, uncorrected text read "holy custom".]


MB 15: Should say "Amen" - Nevertheless, one should not learn from this regarding the situation where one has recited a blessing over fruit or bread (or any food) and has not yet eaten some, and someone else concludes the same blessing, that one should respond "Amen" to that person's blessing. [One might have drawn an analogy from the blessing preceding the Shema, where one may answer "Amen" to the Chazan's blessing, although one has not begun the Shema. LC] See the Pri Megadim. It is also clear from the Biyur haGR'A above in Siman 59, that the reasoning of the Rama here (i.e., that one should respond "Amen" to the Chazan's blessing preceding the Shema, even though this constitutes an interruption between one's own blessing and the reading of the Shema) is that the blessings preceding and following the reading of the Shema were not specifically intended as blessings over the reading itself. [See Siman 59, MB 25.]


MB 16: This is the practice - See the Pri Megadim, and see what we have written above (Siman 59, MB 25), that before the fact it is preferable to conclude the blessing preceding the Shema simultaneously with the Chazan, so that one will not have to answer "Amen" after him.


61.4: The practice is to read the first verse of the Shema (i.e., "Shema Yisrael, Ado-nai Elo-heinu Ado-ani Echad") out loud, in order to arouse one's concentration.

61:5. There is a general custom to cover one's face with one's (17) hands while reading the first verse, so as to avoid staring at something which would prevent a person from proper concentration.


MB 17: One's hands - Meaning one's right hand.


61:6. It is necessary to (18) lengthen (pronunciation of) the Ches of the word "Echad" [One, as in, "HaShem is One"] in order to [concentrate upon] making the Holy One, Blessed be He, ruler over heaven and earth, because this is what is hinted in the tent-shaped roof of the letter Ches. So too, one should lengthen the Dalet of "Echad" long enough to think that the Holy One, Blessed be He is unique in his world, and rules over all the four courners of the earth. One (19) should not lengthen longer than this amount. There are those who have a custom to nod their heads in the corresponding directions as they (20) think about above, below, and the four directions.


MB 18: Lengthen the Ches - The Magen Avraham wrote in the name of the [Mem-Ayin - I'm stumped.] that one should say the Ches about 1/3 longer than normal, and the Dalet about 2/3 longer. And there are those who say that one should not extend the Ches at all, but rather think about all of these things while saying the Dalet - and so wrote the Gr"a in his explanations. [Today, we have lost the distinction between a hard Dalet as pronounced with a dot in the middle, and a soft Dalet without the dot - such as that at the end of Echad. Therefore we are unable to lengthen the Dalet. Perhaps what one should do is extend pronunciation of the vowel under the Ches (the Kamatz). I am surprised that the Mishna Brura or even the Gr"a do not speak about this, as they also in all probability had no way of extending a Dalet. -- YM]


MB 19: Should not lengthen longer - See in the Pri Megadim, in the name of the Pri Chadash.


MB 20: Think about - Even though it says that one who is reading Shema should not look around, etc., here it is different. There the looking or signing is for the sake of something else, and interferes with concentration, but here he is looking around for the sake of better concentration. And he must turn east, north, west and south in that order, and not turn east, west, north, south - because that is, Heaven forbid, vertical and horizontal. [The actual terms used are "warp and woof," the two perpendicular directions of a loom. I'm certain that the Mishna Brura is hinting to the sign made by priests and nuns.]


61:7. One should emphasize (21) the Dalet, in order that it not sound like a Reish.


MB 21: The Dalet - One should not emphasize the Dalet too much, because then it would seem as if the Dalet has a vowel underneath it [as if the word was "Echade"]. Rather the intent here is that one should pronounce it carefully.

61:8. One should not cut short the [letter] 'Chet' [of the word Echad, One], nor lengthen the 'Aleph'. [Avi says that this would negate the word, as if the reader were saying "not one". I don't know his source, nor did I edit this far enough in advance to ask him. -- YM]


61:9. It is forbidden to say (22) Shema twice, (23) neither repeating the word by saying "Shema Shema", nor by repeating (24) the first verse.


MB 22: Shema twice - because it seems as if he is accepting two gods, G-d forbid. If he didn't concentrate the first time, he should repeat it quietly, and if no one can hear him then he can even say it out loud, but if he concentrated the first time then he should not even repeat it quietly. During the selichos (the extra prayers we say from before Rosh Hashana through Yom Kippur, and on Fast days), one is allowed to say Shema every time we reach the verse, "And G-d passed over his face ..." because there is a long break between each repetition of the Shema, and therefore it does not look like acceptance of two gods (*). And see the Taz, Siman 63, note 3, where he also writes that if one waits between the first and second readings then it is allowed, because we only silence him if he says it twice consecutively. When one waits, this isn't even considered disgraceful. [* We do not have this custom of saying Shema during Slichos. This is interesting, because our Slichos are reprinted or based upon those actually used during the MB's time.]


MB 23: Neither repeating - If he repeated the verse he has still fulfilled the commandment after the fact. If he repeated the word it is questionable, and see the Biur Halacha [where he seems to side with the opinion that he has fulfilled the commandment].


MB 24: the first verse - It is written in the Beit Yoseph that after the first verse there is no problem [of repetition]. However from the Ri"f it seems otherwise, see there, and also see the Magen Giborim, who says that the Meiri was also strict about this. When saying the Shema in bed [before going to sleep - not in fulfillment of the Torah commandment], one certainly need not be strict.


61:10. When reading Shema (25) in bed [before going to sleep], one may read the whole first paragraph and then repeat it. There are those who say that even in this case one must be careful not to say the first verse {Rama: twice}.


MB 25: In bed - It seems that this means only when one is in bed and wishes to fall asleep while saying Shema, which brings Divine protection, but in other situations even repeating an entire paragraph is forbidden. Even on his bed it is allowed only if he is saying the whole paragraph and then repeating, and not merely the first verse (the Gr"a). And it appears to me that all of this is in a case where one is reading only the first parsha, but if one is reading the entire Shema, then there is no problem of repetition.

61:11. There are those who say and repeat the first verse of Shema when saying selichot early in the morning or on Yom Kippur during Neilah, and they should be taught (26) not to say it.


MB 26: not to say it - and the Ba"ch wrote that in places where they have such a custom we should not stop them, and so wrote the Eliyahu Raba. But the Levush, the Lechem Chamudot, and the Magen Avraham forbade this practice, and it seems from what was written by the Gr"a that he forbade it as well.


61:12. We repeat "Hashem, Hu Ha'Elokim [HaShem, He is G-d]" on Yom Kippur during Neilah 7 times, and this is (27) a good custom. {Rama: There are those who say that one must be careful not to answer (28) amen twice after any blessing (Beit Yoseph in the name of the Ohel Moed)}.


MB 27: A good custom - that we praise the Creator Who lives above the seven heavens. We also find in the Tana"ch [Bible] a repitition of "Hashem is the G-d" in the story of Eliyahu the prophet [Kings I 18:39]. And our repetition three times of the verse "Blessed is the Name of His glorious kingdom for all eternity" on Yom Kippur is also allowed, because the problem of accepting two gods only occurs when saying the first verse of Shema (which is the main acceptance of the yoke of heaven), and since one already accepted the yoke of heaven once without repetition, there is no problem when saying "Blessed is the Name ..." more than once, because it applies to the previous verse of "Shema Yisroel" so there can be no mistake.


MB 28: Amen twice - because this is also considered [as accepting] two gods. See the Magen Avraham that is lenient in this case, but most of the latter poskim agree that it is not allowed. If one says "amen AND amen" then it is allowed, as it is written [in Psalms] "Blessed is Hashem amen and amen." And see the Pri Megadim who wrote something new about this, that there are two types of amen; one that declares "I believe and reinforce that [what the one who made the blessing said] is the truth," and a second that applies to the request, meaning that we believe in the blessings, and that He will answer our requests. If so, then it is definitely appropriate to say amen twice to a blessing that has both these parts, e.g., the blessing [in the Amidah] "Heal us Hashem and we will be healed ... the healer of the sick" [which has a request and a statement about Hashem].


61:13. After the first verse one should say (29) "Blessed is the Name of His glorious kingdom for all eternity" (30) quietly.

MB 29. "Blessed is the Name of His glorious kingdom for all eternity" - And if one didn't say it there are opinions among the poskim that one must go back, see the Magen Avraham and see the Biur Halacha [where he sides with the opinion that one does need to go back].

MB 30. quietly - When Yaakov called his sons [to his bedside, before he died], he wanted to reveal to them the End [when Moshiach will come] as it is written "And I will tell you what will happen to you at the end of the days". However, the Shechinah left him and did not let him reveal it. He then said to his sons, "Maybe there is among you one who is not worthy?" and they all answered in unison, "Shema Yisrael ..." Then Yaakov answered "Blessed is the Name ...". So the Sages debated what to do. How can we say it ["Blessed is the Name ..."], if Moshe didn't say it [in the parsha of Shema]? But how can we _not_ say it if Yaakov said it? Therefore the Sages ruled that one should say it quietly, which makes it clear that this is not part of the parsha of Shema, but rather something that Yaakov said.

61.14: One should pause briefly (31) between "for all eternity" (L'olam voed) and "and you shall love" (V'ahavta) in order to differentiate between [the Mitzva] of accepting G-d's absolute sovereignty and other Mitzvos (referred to in the rest of the first paragraph of the Sh'ma). {Rama: One should also pause in the first verse between "Israel" and "HaShem" and between "our G-d" and the second [mention of] "HaShem" in order that the verse be understood as "Hear/understand, Israel, that HaShem who is our G-d, is the One and Only HaShem". One should pause a little between "the One and Only HaShem" and "Blessed" because the main acceptance of G-d's sovereignty is the first verse.}


MB 31: between "for all eternity" (L'olam voed) - Because this verse (Blessed is the Name of His glorious kingdom for all eternity) is also part of the acceptance of G-d's absolute sovereignty, therefore one should pause a little after [saying] it.


61.15: One must pause between "today" and "upon your heart" (in the first paragraph) and between "today" and "to love" (in the second paragraph) so that it should not sound like you are commanded only for today, but not tomorrow.


61.16: One must pause between "has sworn" (nishba - towards the end of the second paragraph) and "Hashem" in order to pronounce the letter "Ayin" (meaning Hashem has sworn) clearly, so that it does not sound like a letter "Hey" (HaShem caused to rest).

Siman 61. Laws concerning the Degree of Precision and Intent Required in the Reading of Shema (cont.)


61:17. One must stress the letter "Zayin" ["z"] in the word "tizk'ru" ["you will remember", Num. 15:40] so that it does not sound like "tishk'ru" ["you will lie"] or "tisk'ru" ["you will be hired / paid"], which would make one appear like a servant who serves in order to receive reward (*). Similarly, one must stress the "zayin" in the word "uz'chartem" (Num 15:39). [* The Sages say that one is not supposed to serve HaShem in this fashion - looking for our reward for good behavior. -- YM]


61:18. One must stress the letter "yud" ["y"] of "Shema Yisrael" (32) in order that it not be slurred over and sound like the [silent] letter "alef"; and similarly the "yud" of "v'hayu" (Deut. 6:6) [should not be slurred over], so that it not sound like "v'ha'u".


MB 32: So that it not be slurred over - The author of the Shulhan Aruch mentioned these verses, but the same law holds for the recital of the entire Shema: that one must be careful not to slur over the letters or to exchange them with other letters, such as in the verse beginning "V'ahavta" (Deut. 6:5), one should not appear to be reading "V'ahafta", or "l'vafcha" [instead of "l'vavcha"] or "navsh'cha" [instead of "nafsh'cha"] or "modecha" [instead of "me'odecha"], etc. in the entire Shema.

One should be careful to read at a moderate pace, each word by itself, in order to pronounce it properly. By doing so, all one's 248 limbs will be made whole, as mentioned above in MB 6. See below in Siman 62, MB 1.


61:19. One must pause briefly betwen the words "v'chara" and "af" (Deut. 11:17) so that it not sound like "v'charaf".

61:20. One must pause briefly before a word which begins with a sound similar to that which ended the previous word, such as (33) "b'chol l'vav'cha" (Deut. 6:5), "`al l'vavchem" (Deut. 11:18), "b'chol l'vavchem" (Deut. 11:13), "`eysev b'sadecha" (Deut. 11:15), "va'avadtem m'heyra" (Deut. 11:17), "hakanaf psil" (Num. 15:38), "eschem mey'eretz" (Num. 15:41). [Because of the context here, a translation of these words would be of little value.]


MB 33: "b'chol l'vav'cha" - The intent here is not to stop completely between them, but rather just to prononunce them so that one hears that there are two "lamed"'s ["l"]. But nevertheless there must be a "makaf" between them ["makaf" is a hyphen-like sign - it indicates a connection between words even in terms of pronunciation.]. Without a makaf, one would pronunce "b'chol" with a "cholam" [long "o"-sound, "b'chol"], but with a makaf, one pronunces it with a "kamatz" [a "small" or "half" kamatz, "aw"-sound, "b'chawl". Many modern Hebrew speakers pronounce the "half-kamatz" like a "cholam", and then there is no difference -- SB].


61:21. One must pause briefly before every "alef" [at the beginning of a word] that follows a "mem" [at the end of the preceding word], such as "v'limadtem osam" (Deut. 11:19), "uk'shartem osam" (Deut. 11:18), "v'samtem es" (Deut. 11:18), "ur'isem oso" (Num. 15:39), {"uz'chartem es" (Num. 15:39), "va`asisem es" (Num. 15:40),} so that one not appear (34) to be saying "mosam" or "mes".


MB 34: To be saying "mosam" - The Elya Raba says in the name of the Shela that one must pause for every "alef" that follows a "mem", such as "va`avadtem elokim(*) acheyrim" (Deut. 11:16), "`eyneychem asher" (Num. 15:39), "zonim achareyhem" (ibid.), "elokeychem asher" (Num. 15:41), "leylokeychem ani" (Num. 15:40-41), "elokeychem emes" (end of sh'ma). [* To avoid someone speaking out these words and thereby pronouncing a name of G-d unnecessarily, I followed the convention of converting 'h' to 'k' in this paragraph. Similarly, a-d-na below refers to Aleph/Dalet/Nun/Yud - the way the four letter name of G-d is pronounced (as in, Baruch Ata ....). We usually say 'HaShem' when studying, but HaShem does not begin with the right letter! -- YM] Similarly, every word that begins with "alef" where it is possible that the listener will not hear it clearly, a pause is required, such as "asher anochi" (Deut. 11:13), "m'tar artzechem" (11:14), "v`atzar es" (11:17), "asher a-d-na" (11:17), "d'vari eyleh" (11:18), "vayomer a-d-na el" (Num. 15:37), "daber el" (15:38), "mitzvos a-d-na" (15:39), "asher atem" (15:39), and all such cases. And so too, one must stress the pronunciation of every word beginning in "yud" ["y"], so that it not seem to be a continuation of the preceding word, for example "pen yifteh" (Deut. 11:16) should not sound like he is saying "penifteh" or "pen ifteh", and similarly in the word "yirbu" (Deut. 11:21), and in all such cases.


61:22. One must also be careful to follow these rules in "Psukey D'zimra" ["Verses of Praise"] and Prayer [i.e., Amidah, Shmoneh Esreh]. {Ramah: And the same is for one who is reading the Torah, Prophets, or Writings, (35) he must be careful.}


MB 35: He must be careful - And they [our Sages] gave us a special warning about the recital of Shema only because it applies to all [all Jews, not only scholars, recite it twice every day] and it contains the declaration of G-d's unity.

61:23. One must be careful not to weaken strong consonants, nor to strengthen the weak (*) and also not to leave silent a pronounced [vowel] [lit. leave resting a moving vowel] nor pronounce (36) a silent.

[* This refers to certain consonants, described by linguists as corresponding "Stops" and "Friccotals" - the stops (strong) cause a full stop in the mouth, while the friccotal (weak) does not. Note that each pair comes from the same part of the mouth, and as the Hebrew letters are identical (in voweled text, the stop has a dot, the friccotal does not), confusion is easy: Beis (B) and Veis (V) Kaf (K) and Chaf (Ch as in Bach) Pay (P) and Fay (F) Ashkenazic: Taf (T) and Saf (S) And we no longer know how to distinguish two types of: Gimel (G), Dalet (D) and Reish (R) - though certain Yemenites apparently do. --YM]


MB 36: A silent [vowel] - A Sh'va which is cut off [unpronounced] is called "resting", such as that found at the end of a word, or in the middle following a "Small" vowel, while a "moving" Sh'va refers to one that is "shaking" [i.e. is heard, like a short 'e' sound as in Bed. In the word "Shema", the 'e' is a moving Sh'va - one that is pronounced.] such as that found at the beginning of a word, or in the middle of a word following a "Large" vowel. The large vowels are those found in "pEEtOOchEY chOHsAWm," although a chirik ["EE"] is only considered a large vowel when spelled with a Yud following it, while when there is no Yud following it it is called a small vowel.

[This is a peculiar law of Hebrew grammer. The truth is that many words are frequently written in voweled text without a Yud, but in unvoweled text with a Yud to show you that the correct pronunciation of that syllable is with a chirik, EE. There is essentially no difference in pronunciation of the vowel itself - but there _is_ a difference in the following Sh'va, if any, for those being precise. --YM]


61:24. One must read the Shema with it's tunes, as they are in the Torah [like we hear in the public readings on Shabbos]. {Rama: However, our custom is not (37) to do so in our countries - but in any case those who are precise are strict (38) with this.}


MB 37: To do so - However, one must be careful to stop in the appropriate places, in accordance with the meaning of the text, in order that there be meaning and understanding in his words [in order that his words be comprehensible to a listener --YM]. Therefore one should read it slowly, because if not he will sometimes change the understood meaning of his words by doing so [rushing]. [Sometimes, especially in Hebrew, it is possible to change the meaning of a sentence by pausing at different points than originally intended. See the requirement to pause after the word "today", in 61:15. --YM]


MB 38: With this - As long as he has proper concentration and intent, because for one unfamiliar with the proper tune, trying to sing can cause him to lose his concentration upon the words.


61:25. (39) When one says "And you shall tie them for a sign upon your hand" one should hold the Tefillin upon his hand, and when he says "and they should be Totafot 'Frontlets' between your eyes" he should hold the one upon is head; and when he says "And you shall see it" [referring to the Tzitzis upon his garment] he should hold the two frontmost Tzitzis (and see above in 24:4 [where the Shulchan Aruch discusses the custom of placing the Tzitzis upon the eyes when saying this, and the Rema also mentions the custom of kissing them]).


MB 39: When one says - And the same is true in the second paragraph, that when he mentions the Tefillin he must hold them.


61:26. (40) Some have the custom to read the Shema out loud, and some have the custom to read it quietly. {Rema: In any event one should read the first verse out loud, and this is our custom (Kol Bo).}


MB 40: Some have the custom - Concerning whether one can fulfill the Mitzvah of reading the Shema by listening to another who intends to fulfill the listener's requirement, see in the Magen Avrohom and P'ri Megadim. Most of the later authorities share the opinion that the listener has fulfilled his Mitzvah. Listening to another is far preferable to merely thinking [the Shema in his mind], because "thinking is not considered the same as speaking" [and saying the words of the prayers is a requirement (*)], whereas here we say that listening is indeed like speaking ["Shome'ah Ke'Oneh", a principle which allows a person to fulfill a Mitzvah that requires speaking (eg. Kiddush, Megillah, etc.) by listening to someone else --SP]. The Olas Tomid writes "It would seem that this is true only where he understands the language being spoken; and even if the language is Hebrew [where understanding the words of prayers is not usually required] we require that at least the listener understands [the words of the Shema] - see Siman 193:1 [where the Shulchan Aruch states that one who fulfills his Mitzvah of Grace after Meals by listening to another must be able to understand what is being said, even if it is in Hebrew] - and the Sha'arei Kenesses Hagedolah brings in the name of the Birchas Avrohom that this is only where a single person is reciting Grace after Meals for one other person, but where a single person recites Grace after Meals for many people or even just two others, even if they do not understand Hebrew they have still fulfilled their Mitzvah. [* - Many people do not realize that unless one actually says the words of the prayers, it is as if one did not pray at all. Staring at the words on the page, even with intense concentration, is not praying. As the MB points out below, zooming through the words so quickly that one cannot hear them is also not praying. -- YM]

[Tag-MehirTzedek]

What does it mean that I bear false witness against myself if I recite Shema without tzitzit on? Ideally, I would have an appropriate shirt, but should I still say it?

 Yes, you must say it. The Shema and Tzitzit are different Misswoth and one MUST say the Shma at its proper time. Also we say the Shema at night and according to most opinions their is no Misswah of Tzitzit at night.
  + techically Sissit are required only when one has a 4 cornered garment on.

 The question does remain if not having Tefillin on which is more obligated. The bottom line- Best to say the Shema with Tefillin and the Tallit on at its proper time, if these are not on and the time to say the Shema is passing or other situations arises (like you dont have the Tefillin on you) you still must say the Shema and later put on Tefillin. And you can put on Sissit later on as well.

[muman613]

Yes, you must say it. The Shema and Tzitzit are different Misswoth and one MUST say the Shma at its proper time. Also we say the Shema at night and according to most opinions their is no Misswah of Tzitzit at night.
  + techically Sissit are required only when one has a 4 cornered garment on.

 The question does remain if not having Tefillin on which is more obligated. The bottom line- Best to say the Shema with Tefillin and the Tallit on at its proper time, if these are not on and the time to say the Shema is passing or other situations arises (like you dont have the Tefillin on you) you still must say the Shema and later put on Tefillin. And you can put on Sissit later on as well.

Where is it written that one must wear Tzit-Tzits when saying Shema? I have not found such a law or custom. Indeed one must say Shema, and if wearing a 4 corner garment one must affix tzit-tzits. But there is no law that one must wear tzit-tzits in order to say Shema. Is that your understanding?

[Tag-MehirTzedek]

Where is it written that one must wear Tzit-Tzits when saying Shema? I have not found such a law or custom. Indeed one must say Shema, and if wearing a 4 corner garment one must affix tzit-tzits. But there is no law that one must wear tzit-tzits in order to say Shema. Is that your understanding?

 Read what I wrote. Read it again.

[muman613]

Read what I wrote. Read it again.

I read it but I am not sure where you answer the question about whether it is a violation of 'false witness' to say Shema without tzit-tzits.

You just say that it is recommended to wear Tefillin and Tzit-tzits when saying it...

My question to you is do you believe it is a violation of 'false witness' to say Shema without donning tallit?

[Israel Chai]

http://www.geocities.ws/orthodox_conversion_to_judaism/Tefillin_Tzitzit_Mezuzah.html

(I can't copy from the page but it states this under the title tzitzit)

I originally saw this as a note in my siddur I was using at a shul.

Tefillin is also mentionned here: http://www.torahmitzion.org/eng/resources/show.asp?id=765

(BT Brachot 14b) compares one who recites kriat shema without tefillin to one who offers a zevach (offering) without nesachim. According to the Gemara, both resemble one who bears false witness.

We can understand how this applies to tefillin. After all, the first paragraph of shema includes the words, “bind them as a sign”. One who recites these words without tefillin is, in effect, bearing false witness about himself. But why is this comparison extended to a zevach and nesachim?

Kriat shema is an acceptance of the yoke of Heaven. Laying tefillin - which represent the mind and heart’s subjugation to Hashem’s Will - is the act which bears witness to this acceptance. Thus, one who recites kriat shema without tefillin bears false witness about himself.

A person offers a zevach in order to get closer to Hashem. However, when the person refrains from adding an “earthly” or “pragmatic” aspect to the korban, his expressed desire for closeness is not real, because there is nothing to testify to its truth. But by adding to the korban an element which comes from the ground, the one bringing the korban indicates that he is even willing to subjugate his materialism in order to achieve this closeness. In other words, this is a true testimonial.

This is also presented here: https://sites.google.com/site/kolchaimtorahrecordings/prayer/001---schachris/002/001

From the Rav's Shulchan Aruch

1. Anyone reciting Shema without wearing tzitzit bears false witness against himself.
Since one must be zealous to perform a precept at the earliest possible opportunity, therefore, immediately after washing the hands, when his hands are clean and it is permissible to recite a blessing, one should put on tzitzit.

2. One is prohibited to cover himself with a garment which requires but lacks tzitzit.
If one should put on such a garment, he violates the positive biblical commandment (Deuteronomy 22:12) of tzitzit, for putting on a garment without tzitzit.

3. It is proper to look at the fringes when wrapping and saying the blessing for the tallit.
For it is written (numbers 15:39) "And you shall look upon it and remember all the commandments of the Lord and do them.".
Seeing brings to remembrance, and remembrance to performance.


Chabad says: http://www.chabad.org/library/article_cdo/aid/115023/jewish/Deed-and-Thought.htm

Let us take, for example, the mitzvah of tefillin.

The section in the Torah which ordains the mitzvah of tefillin is the speech of the mitzvah.

The kavanah is the thought The commandment itself is the deed. That is why our sages said, "He who recites the Shema without tefillin bears false witness against himself." For how can the thought (the kavanah) vest itself in the speech? What will the thought and speech dwell upon if not on the actual deed? If, again, he recites the Shema with tefillin, the speech becomes a garment unto the thought, and the deed becomes a garment unto the speech.

Thus despite the inestimable importance of kavanah, the very act of the mitzvah has an objective, independent value and validity of its own. It may not be suspended, therefore, even when the proper kavanah is lacking.


I really don't want to disrespect G-d. I only know that one prayer, and when I can go to shul on shabbat I follow along in English with the others... what do I do?? I also would appreciate if you can give me a source that shows legitimate versions of every other prayer, but it's terrifying me already to be saying something I don't do (and I can't afford tefillin, and actually someone offered it to me, but I was terrified because nobody's ever done something like that to me unless it was a trap, so I refused and now I'm not sure if I should regret that too). I will go buy a prayer shirt as soon as my student loans come in, but until then, I had the bright idea of just saying the first (Shema Israel... Echad) part and the last part (Ani...), but now I'm double worried that it will be a double desecration, so I'm just saying the first line, which is making me sad because that's the most Jewish thing I do on the weekdays...

I don't mind bearing false witness against myself (I think) because I know I'm not doing what I should, but I want to and G-d willing I will soon and for the remainder of my days. I just don't want to do bad while thinking I'm doing good... especially since now I saw this, it isn't a sin in ignorance, except I'm not really sure, so I don't know if I should make teshuva...

[muman613]

LKZ,

I am expressing my opinion here as I have really found no mention that this quote from the Talmud section Brachot 14b is the psak din (answer to the halachic question). It must be understood that the entire Talmud is a large corpus of disagreements and arguments between the sages of Israel. Taking one quote of one Rabbi and saying it is binding on the entire Israel is not, in my opinion, the way to understand the issue.

We have, over the years, consolidated what the Jewish people must and must not do into volumes known as Mishna Bruah and Shulchan Aruch, and of course we refer to Rambams Mishne Torah. I started reading the pages which surround Brachot 14b and it seems that there were a lot of opinions concerning what can and cannot be done and when it can be done by people saying Shema.

The sages of the Talmudic period often would wear their tefillin all day, they would only take it off to use the bathroom.... It is prohibited to even pass gas while wearing them. Today it is difficult to always wear them and many of us only wear them for a couple of minutes while saying Shema. I have had difficulty at times finding time to don tefillin. Tzit-tzits are very very easy... I have worn them every day for almost six years, and say the blessing before wearing them. If I were anyone reading my writing who didn't have a couple of pair of tallit katan (small tallit) with tzit-tzits (they only cost about $20 a piece at my local Judaica store) I would immediately go out and order them...

So I don't know the answer to the question. But I would not let fear of bearing false witness prevent anyone from saying Shema. Once you start saying it you will feel the desire to get a pair of tefillin... My pair was initially bought by a friend I met on the Internet (he prevented me from buying some questionable tefillin online).... I paid about $300 for my tefillin (if I remember properly)...

[muman613]

Naaleh has a video on Talmud Brachot 14b...

http://www.naaleh.com/viewclass/2600/single/

[muman613]

It is not a coincidence I was just discussing the word 'sheker' in another thread, and it appears in the description of the video I just posted...

In this Torah shiur (class) on Gemara brachot Daf 14B, Rabbi Moshe Nechemia Reichman analyzed the machloket between Rashi and the Rambam about one who presents false testimony about himself, 'May'id Eidut Sheker B'Atzmo'.  This Torah class is available online in streaming video and for download in mp3 and ipod video formats.

I am watching it currently hoping to hear an explanation for it...

[muman613]

LKZ,

The issue is not concerning tzit-tzits according to the Talmud Brachot 14b... It is only concerning tefillin, according to my understanding.

This is tefillin:



This is Tallit Katan w/Tzit-tzits:



Tallit Gadol w/Tzit-tzits

[Israel Chai]

So now it means that I was testifying that Torah is not true. I'm totally depressed. I have to make teshuva now for it. Everyone in the shul said shema in the morning prayers, and nobody was wearing tefillin while we prayed... IDK, but I'm going to sleep now, and may Hashem give me money somehow through my work or otherwise so I can be an observant and good Jew.

What other prayers can I say?

[muman613]

According to Rambam (according to the video shuir I am watching) the opinion of Rab Ulla is a din of the mitzvah of Tefillin, not of the mitzvah of Shema...

Ulla said: If one recites the Shema without tefillin it is as if he bore false witness against himself. R. Hiyya b. Abba said in the name of R. Johanan: It is as if he offered a burnt-offering without a meal-offering and a sacrifice without drink-offering.

Thus you should still continue to say Shema, but you should seek out Tefillin so you can fulfill the command of tefillin...

This is my understanding.... Of course you should consult with a competent Orthodox Rabbi...

[muman613]

So now it means that I was testifying that Torah is not true. I'm totally depressed. I have to make teshuva now for it. Everyone in the shul said shema in the morning prayers, and nobody was wearing tefillin while we prayed... IDK, but I'm going to sleep now, and may Hashem give me money somehow through my work or otherwise so I can be an observant and good Jew.

What other prayers can I say?

No you just need to start keeping Tefillin. You have not done anything wrong in saying Shema (according to my understanding).

[Israel Chai]

According to Rambam (according to the video shuir I am watching) the opinion of Rab Ulla is a din of the mitzvah of Tefillin, not of the mitzvah of Shema...

Thus you should still continue to say Shema, but you should seek out Tefillin so you can fulfill the command of tefillin...

This is my understanding.... Of course you should consult with a competent Orthodox Rabbi...

If you offer an improper sacrifice, I'm pretty sure G-d kills you or brings calamity to the Jewish people. I feel so terrible right now.

[muman613]

LKZ,

I will ask my Rabbi tomorrow morning about this... Indeed it seems very harsh to those who don't have tefillin.

[Israel Chai]

LKZ,

I will ask my Rabbi tomorrow morning about this... Indeed it seems very harsh to those who don't have tefillin.

I will probably be awake until then at this point...

[muman613]

I will probably be awake until then at this point...

I really don't think you should worry about this. Say Shema for the command to say Shema. If you are violating the command of Tefillin that is another issue.

[muman613]

Here is an example of how the sages saw the command of Tefillin, how pure a person must be while wearing them. I do not believe the average religious Jew is capable of achieving such a high level as the sages expect. Yet we wear Tefillin...

http://www.chabad.org/library/article_cdo/aid/314995/jewish/Shabbat-130a.htm

For R. Jannai said: Tefillin demand a pure body, like Elisha-the-man-of-the-wings. What does this mean? — Abaye said: That one must not pass wind while wearing them; Raba said: That one must not sleep in them. And why is he called 'the man-of-the-wings'? Because the wicked State once proclaimed a decree against Israel that whoever donned tefillin should have his brains pierced through; yet Elisha put them on and went out into the streets. A quaestor saw him: he fled before him, and the latter gave pursuit. As he overtook him, he [Elisha] removed them from his head and held them in his hand, 'What is that in your hand?' he demanded, 'The wings of a dove,' was his reply. He stretched out his hand and the wings of a dove were found therein. Hence he is called 'Elisha-the-man-of-the-wings.'

And why did he tell him the wings of a dove rather than that of other birds? Because the Congregation of Israel is likened to a dove, as it is said, as the wings of a dove covered with silver, and her pinions with yellow gold:  just as a dove is protected by its wings, so with the Israelites, their precepts protect them.

[muman613]

I would get a pair of tzit-tzits pronto LKZ.... If you would like some help with this one, I could assist you...

[Israel Chai]

I would get a pair of tzit-tzits pronto LKZ.... If you would like some help with this one, I could assist you...

I will buy it when my loans come in as stated. I am worth about $10 currently, so it will be much easier when I am worth -$2000. That will be soon. As for tefillin, I have another pressing expense that is a bit more critical than that which has been delayed a couple times, maybe so that the community would not have to pay as much as me to do it. G-d willing I can be a full baal teshuva soon.

[Tag-MehirTzedek]

I read it but I am not sure where you answer the question about whether it is a violation of 'false witness' to say Shema without tzit-tzits.

You just say that it is recommended to wear Tefillin and Tzit-tzits when saying it...

My question to you is do you believe it is a violation of 'false witness' to say Shema without donning tallit?

 Exactly. To last q- no. I said that as well, I specifically stated that these are seperate Misswoth and if one doesnt have at the moment they should do soo later on when they have available.
 Tefillin is a separate matter (more stricter) but never-the-less when one has available they should put them on.
 LKZ I then saw that you dont currently have 1. I would suggest for now you borrow from someone, put them on for a few minutes each day and then take them off (if you can find someone who will let you borrow).

[Tag-MehirTzedek]

I will buy it when my loans come in as stated. I am worth about $10 currently, so it will be much easier when I am worth -$2000. That will be soon. As for tefillin, I have another pressing expense that is a bit more critical than that which has been delayed a couple times, maybe so that the community would not have to pay as much as me to do it. G-d willing I can be a full baal teshuva soon.

 You can get a good pair of Tefillin from a trusted person for $375. That's the cheapest and trustworthy that I know of. Where do you live? Or you can ask around from your community if they know someone trustworthy etc. Ask the Rabbi, perhaps you can either partially or fully cover your expense. Or give you a loan or something.