What ar the connotations of "Sh'ma Yisrael"?
R. Bachye #1: ?Sh'ma'means both ?listen!' and ?understand'. Consequently, the Torah means that one should listen to what one is saying and have Kavanah as well - that ?One's mouth and one's heart should be as one'.
R.Bachye #2 (citing Devarim Rabah) and Targum Yonasan: With reference to the sons of Ya'akov, who, in answer to their fathers fear that the there was a (spiritual) defect among them 1 , declared in unison "Listen Yisrael (our father - Targum Yonasan), Hashem is our G-d ... "! 2
R. Bachye #3: (citing Devarim Rabah): Moshe said to Yisrael ?You declared on Har Sinai "Na'aseh Venishma!" and when you mde the Eigel you broke the Na'aseh!'Keep the Nishma! - Sh'ma Yirael ? ?. 3
R. Bachye #4 (according to Kabalah): "Sh'ma Yisrael" refers to the unification 4 of the ten Sefiros: "Hashem" incorporates Chochmah, Binah and Da'as; 5 "Alokeinu - Gedulah and Gevurah; "Hashem" - Tif'eres; Netzach and Hod, Y'sod and Malchus. Whereas "Echad" incorporates all the Sefiros: The ?Alef' refers to Da'as, the Ches, to Binah to Y'sod, and the ?Daled', to Malchus. 6
Seforno: It means that Yisrael should reflect ... .
B'rachos, 13a: It implies that, as long as one hears what one is saying, one can recite the Sh'ma in any language. 8
B'rachos, 16a: We learn via a Gezeirah Shavah "Sh'ma" and "Haskeis u'Sh'ma" in Devarim 27:9 that the first Pasuk of Sh'ma requires Kavanah. 9
R. Bachye: Like there was in the children of Avraham and Yitzchak.
Targum Yonasan: At which Ya'akov exclaimed 'Baruch Shem K'vod Malchuso Le'olam Va'ed!' It is unclear however, how Yonasan translates the current Pasuk. See Oznayim la'Torah, 'Sh'ma Yisrael #2 who elaborates.
And the Midrash compares it to a king who betrothed a woman with two pearls one of which she lost. See R. Bachye.
R. Bachye: "Sh'ma" is a Lashon of joining, as in Shmuel 1, 15:4 "Vayeshama Shaul es ha'Am".
R. Bachye: As in Divrei Hayamm1, 29:11 "L'cha Hashem ha'Gedulah ? "
See R. Bachye beg. Of p. 277.
See Torah Temimah note 7.
See Torah Temimah, note 3.
See Torah Temimah, note 8. See also Oznayhim la'Torah DH 'Sh'ma Yisrael, #6, who discusses 'Baruch Shem ... '.
If "Sh'ma Yisrael" means that one only needs to hear what one is saying, from where do we know that K'ri'as Sh'ma requires Kavanah?
What is the difference between "Hashem" and "Elokim"?
What is the significance of the fact that we mention the Name of Hashem after two words and the Mal'achim, only after three ("Kadosh, Kadosh, Kadosh, Hashem ... ) See Torah Temimah, note 10?
Chulin, 91b: It teaches us that Yisrael are more beloved by Hashem than the angels. 1
Presumably, because Yisrael perform Mitzvos of their own freewill, whereas Mal'achim do the will of Hashem because they have to..
Why does the Torah juxtapose the Parshah of Sh'ma to that of the Aseres ha'Dibros?
What are the implications of "Hashem Elokeinu"?
Ramban: "Sh'ma Yisrael ... " is actually an elaboration of the first of the Aseres ha'Dibros - the Mitzvah of "Anochi" (declaring the Oneness of G-d).
Seforno: It implies that Hashem - Who distributes existence and creates, is the One whom we choose from all the deities, since He is the only One who is able to provide us with all our needs. And due to His superior strength, it is to Him alone that we will bow down; and because it is to Him alone - directly, without any medium - that we turn to for all our needs, and to Him alone to Whom we will Daven.
What is the meaning of "Hashem Elokeinu Hashem Echad"? Why does the Pasuk insert the Name "Hashem" twice?
Rashi and R. Bachye #1: It means that Hashem, 1 who is currently our G-d (Elokeinu), but not of the Nochrim, will eventually become One (because they will also recognize Him). 2
R. Bachye #2, Da'as Zekenim and Hadar Zekenim (on 5:1): Had it said only 'Sh'ma Yisrael Hashem Echad', every nation would have said that their idolatry is one. Now that it says "Hashem Elokeinu", it is clear that it is discussing Elokei Yisrael. Had it said Hashem Elokeinu 3 Echad, this would imply that Elokeinu is one of the gods, and all the more so if it would say Elokeinu Echad. Now that it says twice "Hashem Elokeinu Hashem", it means that Hashem, who is our Master, is one in Lordship, and there is none other than Him. 4
R. Bachye #3 (citing R. Eliezer mi'Garmaiza): "Hashem"- before the creation; Elokeinu" - after the creation; "Hashem" - after the world no longer exists; "Echad" - in all the worlds.
Oznayim la'Torah: It means that, irrespective of whether Hakadosh-Baruch-Hu exercises Midas Rachamim ("Hashem") or Midas ha'Din ("Elokeinu"), "Hashem Echad", it is always Rachamim - because even His Midas ha'Din is for our good, like a father chastizes his son.
?Havayah', which contains the letter of Hayah. Hoveh Veyih'yeh' - to teach us that Hashem exists forever. Refer also to 6:4:1.2:1*.
Rashi and R. Bachye: As the Navi states in Tzefanyah, 3:9, and in Zecharyah, 14:9 - "ba'Yom ha'Hu Yih'yeh Hashem Echad, u'Shemo Echad".
This word was mistakenly omitted from Da'as Zekenim's text. (PF)
Why did Moshe use the term "Hashem Elokeinu" and not "Hashem Elokecha" as we find throughout the Torah and especially in Seifer Devarim (See the following Pasuk)?
Ramban: In order to include himself in the Mitzvah of declaring Hashem One. 1
Targum Yonasan: This was first said in a dialogue between Ya'akov and his sons, where, in reply to his query as to whether their Emunah was complete, they exclaimed in unison 'Sh'ma Yisrael Avinu, Hashem Elokeinu ... !' 2 'Listen Yisrael our father ... !'
Oznayim la'Torah: Because the Torah is presenting this Pasuk as if it was being said by Yisrael - just as it was said the first time by the sons of Ya'akov 3 - as in answer #2.
Ramban: Bearing in mind that Hashem performed with Moshe many wondrous deeds in order to elevate him and enhance his name. It is therefore correct that Moshe makes it clear that he does not exclude himself from the Mitzvah. See Rav Chavel's footnotes (I do not know why this depends on the wonders He did with Moshe, nor why we find "Hashem Elokeinu" about another twenty times in Seifer Devarim, and "Hashem Elokecha" about two hundred times! PF).
Targum Yonasan: To which Ya'akov responded 'Baruch Shem Kevodo...!'
See Oznayim la'Torah
What are the connotations of "Hashem Echad"?
Rashi (on B'rachos, 13b): It means that Hashem is One 1 in Heaven, on earth and in all directions. 2
R. Bachye #1: Logic dictates that, since there are many units both in Heaevn and and on earth, there must be One who created them, because just as the number one precedes all other numbers, so too must a single ?one' precede increase - and the only true ?One' - in Heaven and on earth - is Hashem. 3 4
R. Bachye #2 (on Eikev 10:14, citing the Ramban): ?Alef' represents ?Arvos' the planet that surrounds the seven plants (She.tze.m Cha.n.cha.l), 5 ?Ches', the seven planets plus one higher one, and ?Daled', the four foundations on which they rest - which add up to thirteen - Echad.
Seforno: It means that there is nothing that can compare to the existence of Hashem, who created existence when there was nothingness. Consequently, He is detached from this (finite) world, from the world of the planets, from the world of angels, and He exists Alone in the fourth world. 6
Rashbam: It means that we will serve Hashem, who alone is our G-d, 7 and under no circumstances will we combine any other deity with Him, even to divine whilst still believing that there is no G-d other than Hashem. 8
Yerushalmi B'rachos, 1:5: It implies that Avadim, who have another master besides Hashem, are exempt from reciting the Sh'ma. 9
Oznayim la'Torah: As opposed to the children of Avraham and of Yitzchak, who split up into different nations, the children of Ya'akov all united into one nation serving the One G-d. 10
Rambam (in the second 'Ani Ma'amin'): And there is no Oneness like Him in any form or fashion.
?Alef' represents the Kisei ha'Kavod, ?Ches', the seven Heavens and Earth, and ?Daled', all four directions of earth.
R. Bachye: As the Navi writes in Yeshayah 40:28 "ve'el Mi Tedamyuni Ve'eshveh Kadosh!"
Shabsa'i, Tzede, Ma'adim, Chamah, Nogah, Kochav, Levanah.
See P'ninim mi'Shulchan ha'Gra.
Rashbam: As the Pasuk states in Divrei ha'Yamim 2, 13:10.
See Torah Temimah, note 15.
See Oznayim la'Torah, DH 'Sh'ma Yisrael' #2.
What is the difference between the Mitzvah of "Anochi" (in the Aseres ha'Dibros) and that of "Shema Yisrael"?
Ramban #1: "Sh'ma" is coming to elaborate on the Mitzvah of "Anochi", which is the unification of Hashem's holy Name.
Ramban #2 (in Yisro) 1 : "Anochi" is the Mitzvah of Kabalas Ol Malchus Shamayim, whereas "Sh'ma" is that of the unification of Hashem's holy Name.
Why is the 'Ayin' in "Shema" big?
R. Bachye: With referene to 6:4:1:1 - The big ?Ayin' in Sh'ma and the big ?Daled' in ?Echad' spell ?Eid', to teach us that, even though nobody knows whether, when Reuven recited the Sh'ma, he read it with Kavanah, Hashem is a witness - to encourage us to banich all foreign thoughts and to recite the Sh'ma with Kavanah. 1
Seforno: To hint that we should open our eyes and think deeply about the Oneness of Hashem. 2
Ba'al ha'Turim #1: Because Hashem gave the Torah which has seventy names and can be explained in seventy ways to Yisrael, who also have seventy names. 3
Ba'al ha'Turim #2: Refer to 6:4:8:5.
Perhaps it is in case people switch the 'Ayin' for an 'Alef' 4 , and it will sound like 'Shema' (perhaps), Chas ve'Shalom. (PF)
Why is the 'Daled' in "Echad" big?
Ramban (according to Kabalah): It hints at the great Name of Hashem. 1
Seforno: Because Hashem exists alone in the fourth world. 2
Ba'al ha'Turim #1: To teach us that we should declare Hashem King over Heaven and earth and over all four directions.
Ba'al ha'Turim #2 (citing Shir ha'Shirim Rabah 5:11): To avoid confusing it with a 'Reish' - reading it 'Acher' (Chas ve'Shalom). 3
Ba'al ha'Turim #3: In conjunction with the large 'Ayin' in 'Echad", it spells 'Eid' - a hint that Yisrael testify to Hashem's Oneness. 4
Refer to Sh'mos 32:7:3:2.
Ramban: See Yeshayah, 63:12. Corresponding to which the Chachamim inserted the Pasuk "Baruch Sheim ... " in the Sh'ma - See Pesachim, 56a.
Ba'al ha'Turim: And by the same token the 'Reish' in "Lo Sishtachaveh le'Eil Acher" (Sh'mos 34:14) is written large to avoid confusing it with a 'Daled', and reading it 'Echad' (Chas ve'Shalom).
Ba'al ha'Turim: As the Pasuk states in Yeshayah, 43:10. And by the same token, Hashem testifies to the greatness of Yisrael, as the Navi states in Mal'achi, 3:5.
QUESTIONS ON RASHI
Rashi writes in Parshas Shoftim, 20:3 that even if Yisrael had only the merit of Keri'as Sh'ma, they would be worthy of Hashem's salvation. What is the connection between the two ?
Da'as Zekenim and Rosh (in 4:2): Because there are two hundred and forty-eight words in Keri'as Sh'ma, and, 1 and Hashem guards the two hundred and forty-eight limbs of those who says it properly. 2
Da'as Zekenim and Rosh: Really, we need three more words to complete 248 (including Baruch Shem Kevod?) This is why we say "Kel Melech Ne;eman.' (Even though all agree that Parshas Tzitzis is not part of the Torah Mitzvah, the calculation is based on how we do the Mitzvah nowadays. So Mizrachi (refer to Bamidbar 15:39:152:1) answered a similar question about how Tzitzis hints to 613 Mitzvos - PF).
Hadar Zekenim (5:1). Consequently one should take care to recite the Sh'ma with intent, and put space between Devekim (words that begin with the last letter of the previous word; they are prone to be slurred together).
