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T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
The Roadmap t o Prayer
Lesson 14
Pirchei Shoshanim 2005
This shiur may not be reproduced in any f orm without permission of the copyright hol der
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Kr i as Shema
1
and t he Asseres Hadi br os
(t he 10 Commandment s)
The Shaarei T eshuva and the E lya Rabba cite the Y erushalmi
2
that says the reason why
Chazal instituted to recite all three portions of Shema is because they contain
ref erences to the A sseres H adi bros (The Ten Commandments). By reading the Shema
and reviewing the A sseres H adi bros each day, we are making an assurance not to
transgress them.
1. :p: uonH ashem E lok ei nu
|p: uon 5: |p: uon 5:A nochi H ashem E lok echa
2. +n uonH ashem E chad
: nn : : nn : u:n un: | u:n un: | L o yi hyeh lecha elohi m achei ri m
3. |p: uon n nanV eohavta ei ss H ashem E lok echa
o: |p: uo n on : o: |p: uo n on :L o sissa ess shei m E lok echa lashov
4. |na nn :y unan5chesavtom al mezuzos bei secha
+nnn : +nnn :L o sachmode
5. |:x+ nocV easafta deganecha
a:xn : a:xn :L o ti gnove
1
Based on Shulchan Aruch Orach Chaim Simon 61 seif 2
2
Berachos 9a, 9b
Lesson
14
Shaarei T eshuva
E l ya Rabba
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6. n:nn un+aV aavadetem mehei ra
nx:n : nx:n :L o ti rtzach
7. u5n a: yn:L emaan yi rbu yemei chem
|n n |a n +a5 |n n |a n +a5Ki bbud av veei m
8. u5:y :n u5aa: :n :nn :V elo sossuru acharei levavchem veacharei
ei neichem
:n : :n :L o ti naf
9. nxn :5 n unoy :5n yn:L emaan ti zk eru vaasi sem ess k ol mi tzvosoye
o+p: naon u n :5 o+p: naon u n :5Z ochor ess yom hashabbos lek adsho
10. u5p: uon :A ni H ashem E l ok ei chem
:po +y |y:a n:yn : :po +y |y:a n:yn :L o taaneh berei acha ei d shak k er
An Added Measure of Kavanah (Concent rat i on)
The Mishna Berura
3
quotes the Pri Megadim who explains that it is improper for one
to read the Shema out of habit without paying attention to what one is saying. I t is
import ant that one concentrates on the simple meaning of what one is saying, at a
pace that allows him to do so.
Accordingly, if one wishes to incorporate the practice of reviewing the Ten
Commandments (A sseres H adi bros) while reciting the Shema Reading (Kri as Shema)
one would have to review and practice where each commandment is hinted at. I n
order to f acilitate this we will explain how we can properly put into practice the
review of the Ten Commandments while saying the Shema.
The Ten Commandment s and t he Shema Readi ng
1. Hashem i s t he One and Onl y
:p: uon - H ashem E lok ei nu
|p: uon 5:A nochi H ashem E lok echa
3
S k 5
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The commandment (M i tzvah) is to believe in H ashems existence. We are obligated to
know that there is a Prime Being Who brought all existence into being, and
continually sustains its existence. Furthermore, we must know that this being, whom
we ref er to as H ashem, is the Lord of the Universe, and He runs it with His limitless
power.
4
2. G-d is t he One and Onl y
+n uonH ashem E chad
u:n un: |: nn :L o yi hyeh lecha elohi m achei rim al ponei
The ref erence here is based in the command not to have any other idols. The term
strange gods (elohi m achei ri m) as explained by Rashi in Chumash is that idols are
inef f ective and cannot reward their worshippers for their loyalty. Hence they are like
strangers (achei ri m) to their own followers.
3. You shoul d not t ake t he name of Hashem, your G-d, in vai n
|p: uon n nanV eohavta ei ss H ashem E lok echa
u:n un: |: nn :L o si ssa ess shei m E lok echa lashov
The verse (pasuk ) is imploring us not to verbalize G-ds holy Name in vain. This
commandment (M itzvah) emanates f rom our f eeling of love towards H ashem. This
prohibition applies to an oath made in any language. Hence, it reminds us of the
M i tzvah to love H ashem |p: uon n nan. The greatness of G-d transcends all
existence, and His N ame should be uttered only amid feelings of awe, and strictly f or
matters of the utmost importance. To invoke his Name f or a needless oath is thus a
serious af f ront to the honor of G-d.
5
4. Wr it e t hem on t he doorpost s of your House
|na nn :y unan5chesavtom al mezuzos bei secha
+nnn :L o sachmode
The verse (pasuk ) here is teaching us that we must af f ix a mezuzah scroll to the
doorposts of our homes and dwellings. The commandment applies specif ically to our
4
The Encyclopedia of the Taryag Mitzvoth, pg 40 - R Dovid Wax, Editor - in - Chief
5
The Encyclopedia of the Taryag Mitzvoth pg. 160
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own property, not anything stolen. Hence, the commandment of L o sachmode - D o
not covet someone elses house or property, is a f orm of acquiring something illicitly.
One is f orbidden to use any sort of pressure to convince a f ellow Jew to surrender his
property. The reason is that one who covets the property of another lacks f aith in
G-d. A person of f aith trusts that G-d will provide him with his needs. Once who
trusts in G-ds benevolence will f eel no desire f or the property of others.
6
5. Do Not St eal
|:x+ nocV easafta deganecha
a:xn :L o ti gnove
The verse (pasuk ) teaches us that we may only harvest our own grain, not that which
may have been stolen.
6. Do not Murder
n:nn un+aV aavadetem mehei ra
nx:n :L o ti rtzach
This verse is teaching us that if we stray from the way of the Torah and transgress the
mi tzvos of H ashem, we will lose our right to remain in the Land of I srael. I f we are
subsequently exiled f rom our land, it will most likely come with death and destruction
as it actually happened when the Temples were destroyed. Theref ore, it reminds us of
the commandment of D o not M urder (L o ti rtzach). A f urther reason is that murder not
only deprives the victim of his physical lif e but it ends his spiritual growth since he
can no longer f ulfill the Torah and mitzvos to achieve the perf ection that is the
purpose of lif e.
7
7. Honor your Fat her and Mot her
u5n a: yn:L emaan yi rbu yemei chem
|n n |a n +a5(Ki bbud av veei m)
The pasuk teaches us to honor our f ather and mother and assist them with all their
needs. Then, it ends with the promise of reward of longevity. A person must show
6
I bid pg. 364
7
I bid pg. 278
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his parents respect and gratitude f or all the tireless ef fort they put f orth into all of us.
Reinf orcing this recognition will naturally cause a person to understand how much
appreciation he must have toward the Creator who created us and sustains all
mankind. As a result of honoring ones parents we can now understand why our days
on this world would be lengthened.
8
8. You shoul d not commi t adul t ery
u5:y :n u5aa: :n :nn :V elo sossuru acharei levavchem veacharei ei nei chem
:n :L o ti naf
This pasuk warns us not to f ollow our hearts and eyes, lest we f all into a trap and
commit serious sins, namely adultery and lust. These sins are usually initiated by
indiscriminate gazing at sights which arouse our base senses of immorality. This then
corresponds to the commandment of L o ti naf you shall not commit adultery).
9. In or der t hat you shoul d remember and do al l of my mi t zvos
unoy :5n yn: nxn :5 n L emaan ti zk eru vaasi sem ess k ol mi tzvosoye
o+p: naon u n :5Z ochor es yom hashabbos lek adsho
Our Sages teach us that there are two mi tzvos which correspond to all the mi tzvos of
the Torah. They are the M i tzvah of T zi tzi s and the M i tzvah of Shabbos. When we recite
in the f inal portion of Kri as Shema nxn :5 n unoy :5n yn:, this is ref erring to a
M i tzvah that incorporates in it all the mi tzvos. Accordingly, one should gaze at his
T zi tzi s which correspond to all the mitzvos. We are also reminded by this of another
commandment to keep all the laws. That M i tzvah is the commandment to keep the
laws of Shabbos, which is also a M i tzvah that corresponds to all the mi tzvos.
10. Do not bear fal se wi t ness agai nst your fel l ow
: uon : u5p A ni H ashem E lok ei chem
:po +y |y:a n:yn :L o taaneh berei acha ei d shak er
I t is f orbidden to give f alse testimony or to testif y regarding an incident one did not
personally witness, even if one heard about the incident f rom reliable sources.
9
The
8
I bid pg. 246
9
I bid. pg. 344
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Jerusalem Talmud (Y erushalmi ) states that one who testif ies f alsely against another
individual is considered as denying that G-d created heaven and earth. Thus by saying
this verse where G-d proclaims, that it is He Who is our G-d Who took us out of
Egypt through all the miracles which He perf ormed f or us, we are reminded of the
commandment not to testif y f alsely against another individual.
The Encyclopedia of the T aryag M i tzvoth eloquent ly summarizes the reasoning of the
importance of this M i tzvah bringing to light that a healthy society depends on the
preservation of justice; and judges depend on accurate testimony to determine the
truth about disputed events, and to arrive at decisions that are just and f air. Bearing
f alse witness sabotages this system.
10
This device that memorializes the 10 commandments through the daily recitation of
Kri as Shema is extremely usef ul and important. The Y erushalmi (Jerusalem Talmud
11
) in
Berachos relates that Chazal desired to incorporate the 10 commandments into the
daily prayers as they are such important f undamental principles. The only reason that
they ref rained f rom doing so was because they were concerned that it may mislead
people to believe that only the 10 commandments are important and it would lead
them to become lax in f ulf illing the many other Torah commandments. Now that we
have this method to incorporate them into our daily routine, we no longer have such
a concern and we could reap the benef it of incorporating them into our daily prayers
in this manner with practice.
Wi t h al l your heart , wi t h al l your soul , and wi t h al l your resources
|+n :5a |oo: :5a |aa: :5a
This commandment instructs us to follow H ashems Torah and f ully devote ourselves
to its ideals. One is even required to f orf eit ones own lif e if necessary, in order not to
transgress the Torah precepts of the three cardinal sins of idolatry, incest and murder.
Additionally, if one is f orced to transgress a Torah command in public
12
one must
give up ones lif e to avoid transgressing the Torah command in public
13
.
10
The Encyclopedia of the Taryag Mitzvoth pg. 344
11
Daf 9a, 9b
12
I n f ront of 10 adult Jewish males
13
The details of these laws are discussed in the Rambam Y esodei H atorah 5: 2
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Many Sefori m write that one should concentrate during Kri as Shema that one is giving
up ones lif e f or the sake of H ashem and His Torah. By doing so, it is considered as if
one has perf ormed this M i tzvah, which is a great merit. Additionally, if one truly
concentrates on this, one will be able to recite Kri as Shema with the proper Kavanah
(concentration) and read the Shema according to the requisite that one should always
read it as if it were a new message one receives f rom a K ing
14
, with f ear, trepidation
and trembling.
Baruch Sheim Blessed is t he Name
The origins f or reciting the verse Baruch shei m k evode malchusso etc. af ter Shema Y israel is
brought in the Gemora Pesachi m
15
. The Gemora describes how Y aak ov A vi nu (The
Patriarch, Jacob) had his sons gathered around his bed just bef ore his death. At that
moment he became f retf ul that perhaps his children, the progenitors of the Jewish
Nation were possibly def icient in their belief in G-d. Af ter expressing his concern
very candidly to them they proclaimed in unison, Shema Y i srael - (listen Y i srael - our
f ather
16
); H ashem E lok ei nu H ashem echad H ashem is our G-d H ashem is the One (and
Only) . Upon hearing this, Y aak ov A vi nu responded, Baruch shei m k evode malchusso
L eohlom V aed - Blessed is the name of His glorious kingdom forever and ever.
Sayi ng i t Qui et l y
The Gemora is in a quandary whether it is proper for us to f ollow Y aak ov A vi nus
example and say the verse of Baruch shei m or maybe since the Torah doesnt mention
it we should also not say it at all. The Gemora resolves this issue by saying that we
should recite it quietly in an undertone.
The translation of Baruch shei m is that H ashems Name should be blessed and
recognized as the K ing of all mankind f orever and ever. Although this has not
become a reality yet, nevertheless, it will happen in the f uture when M ashi ach will
reveal himself to the world. However, as of today, this goal has not been realized. We
as Jews of course already ascribe to G-d as the K ing of the entire universe; this is
what we mean when reciting Shema Y i srael - Hear O I srael, since only our nation
recognizes H ashem as K ing.
14
Mishna Berura 61: 3 citing the Bach
15
D af 56a
16
Y aak ov had a second name (Y israel ) given to him af ter he overcame the Angel (M al ach) of E isav;
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Rav Shimshon Pinkus ztl explains that the words of Shema Y i srael speak of A
TRUTH THAT HAS N OT YET BEEN RECOGN I Z ED by the nations. That
truth, that H ashem is echad One and only is really unf athomable by the human
mind and intellect. We see a world with many dif ferent species of both animal and
plant lif e seemingly governed by what people dub as Nature , and we suddenly
realize how well G-d has hidden Himself out of sight and out of mind. I t becomes
dif f icult f or us to be aware of this principle during our daily routine. Theref ore, af ter
expressing this truth, we add the verse BA RU CH SH E I M KE V OD E
M A L CH U SSO E T C. as a prayer that this truth should become reality soon in our
days.
Delving deeper into this, Rav Pi nk us explains that Y aak ov A vi nu upon seeing bef ore
him his twelve sons, who represented the f uture of the world, Y aak ov A vi nu,
expressed his personal sentiment of how much he wished that this truth (about
H ashem) become a reality. He longed for the day where everyone would routinely live
by this truth and never let it become obscured by the subterf uges of Nature .
Hence, although these words are not part of Kri as Shema as they are not recorded by
M oshe Rabbei nu in the Torah, nevertheless, we recite it since it expresses the yearning
of the Jewish soul to live present ly in this world together with H ashem. Just as a nation
glorif ies its K ing by displaying the kings picture and his semblance on placards and
emblems as well as on the nations currency, we too wish to express our unique
closeness to G-d in our daily aff airs as well. Baruch shei m k evode mal chusso leol am voed is
a demonstration of the Jewish spirit in everyday matters just as the Jews in Egypt
manif ested their Jewish spirit by not changing their mode of dress, their language, or
their names during their years of exile, even though they were never so commanded.
This is an import ant concept to understand when we relate to issues of modesty in
dress. Not everything is a matter of being allowed or forbidden by H al acha as much
as it is a matter of the Jewish spirit. As the saying goes, although it may not be a strict
Jewish Law (H alacha) that men must don yarmulk es (head coverings) when they walk
the streets, but one thing is sure, those who are not Jewish, or those who are
estranged f rom their own Jewish heritage, walk around the streets without head
coverings.
Theref ore, it is important to add these special words expressed by Y aak ov A vi nu as
part of our daily recital of Kri as Shema.
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The 248 Words of Krias Shema
The Shema Reading (Kri as Shema) contains a total of 248 words as we say it today in
our prayers. The significance of the number 248 is t hat it corresponds to the 248
parts that make up the human body as described in the M i shna in the Tractate in
Coverings (M eseches Ohalos
17
). By reciting these words we give spiritual nurture to our
bodies as well as to our spirits. The twice daily Shema Reading (Kri as Shema) inf uses
us with an immeasurable dose of spirituality that invigorates our A vodas H ashem
(service of G-d).
Although the Shema Reading (Kri as Shema) itself does not contain this amount of
words, together with Blessed is the name of His glorious K ingdom f orever and
ever (Baruch shei m k evode mal chusso etc.) and the three words, G-d, K ing, Who is
trustworthy (Kei l M elech neeman) at the beginning, or the three words H ashem your
G-d is true (H ashem E lok ei chem E mmes), which the Chazzan repeats a the end of the
Shema Reading (Kri as Shema), we have a total of 248 words.
I I n n t t i i m m a a t t i i o o n n s s n: n:
The Chi dah in his sefer M achzi k Bracha writes that in the f irst portion of Shema, f rom -
nan - V eohavta (and you shall love) until - |:yoa -vi sharecha, (and in your Gates),
there are a total of 42 words.
I n the second portion from u nn - V ehoya i m - (and if you) until unno - V esamtem
(and you should place) there are another 71 words counting itself it adds another 1
bringing it to a total of 72.
From unno V esamtem (and you should place) until y:n :y - A l haaretz (on the
ground) is 50.
I n the f inal portion of yno - Shema there are another 72 words.
These intimations hint to lof ty concepts beyond the scope of this work. Just to give a
little initiation to the signif icance of these numbers we will write a short descript ion as
explained by Rav Pinkus.
17
1: 8
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The number 42 is associated with the 42 letter arrangement of the holy Name of
G-d. They are hinted in the verses of the prayer of A hnah bek oach (We beg you with
the strength)
18
.
The number 72 ref ers to another combination of letters that f ormulate other N ames
of H ashem. This is explained by Rashi in T almud Suk k ah 45a, which are based in three
verses of The Song of the Sea (Shi ras H ayam) A z Y ashir.
The number 50 symbolizes the 50 levels of insight and wisdom.
Rav Pinkus adds that the arrangement here is 42 - 72 - 50 - 72. The arrangement of
50 that represents wisdom is between two numbers of 72 which represent H ashems
Names.
He ref ers us back to Berei shi s where H ashem had caused it only to rain af ter A dam
H ari shon (Adam the f irst Man) was created and appreciated the need f or rain and
proceeded to pray for it. I n truth, it did rain once before. That was when H ashem
created A dam H ari shon f rom the earth; He caused it to rain so that He could f orm
him f rom the mud. So we have here a combination of first H ashem gives us the D i vi ne
i nfluence as a gif t, then we recognize the gif t and attribute it back to H ashem which in
ret urn H ashem rewards us with more rain, more D ivi ne i nfluence etc. This is the Torah-
lif e ecosystem ; receiving benevolence f rom H ashem, acknowledging it and singing
praise and prayer to H ashem, receiving even more benevolence f rom H ashem etc.
Things t o Keep in Mind
I t is important to mention the following during the blessing of True and f irm
(bracha of E mmes veY atzi v). They are:
Y etzi as M i tzrayi m - The Exodus
M alchus - H ashem is K ing
Kri as Y am Suf - The Splitting of the Red Sea
M ak k as Bechoros - The Death of the First-Born Egypt ians
18
I t can be f ound in any Siddur in a number of places. I t can be easily f ound right bef ore the Friday night prayer of
L echa D odi.
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One who omitted these must repeat them except for M ak k as Bechoros which is
questionable.
The M ahari l would stand up when he reached the words of T ehi los L ek ei l elyon as so
indicated in most Prayer Books (Si dduri m) by the bold print
19
. A reason f or this is
because the whole reason f or saying the Pesuk ei D eZ i mrah was to pref ace the A mi dah -
Shemoneh E srei with praise to G-d, so now that we are ready to start the A mi dah we
stand up by the words T ehi los L ek ei l elyon (Praises to G-d the Most High) which is an
expression of praise.
The Concluding Blessing of Shema Yisrael
Emess Ve Yat ziv - Goal Yisrael
Semi chas Geul ah l eTefi l a The Bl essi ng of Redempt i on next
t o Shemoneh Esrei
The f inal blessing of the Shema Reading begins with E mess V eyatzi v and concludes
with Goal Y i srael , which emphasizes the redemption of the Jewish people and
immediately brings us into saying the Shemoneh E srei .
I t is extremely important to recite Shemoneh E srei immediately af ter the blessing
(bracha) of Goal Y i srael. The Gemora in Berachos has great praise f or this. Any
interruptions between Goal Y i srael and Shemoneh E srei is according to Jewish Law
(H alachi cally) incorrect and as Rashi explains, one who interrupts between the two can
be compared to someone who approaches the king f or an important matter, knocks
on his door, and then leaves bef ore the king comes to the door leaving him at the
door looking to see who had just knocked.
Theref ore, one may not even interrupt f or K addi sh, K edush a, B or chu and
according to some Rabbinical Authorities (Posk i m) m ay not even answer f or t h e
Am en t o t hi s ver y br acha if he hears it f rom the shali ach tzi bbur.
Ways t o Avoi d Respondi ng t o Amen of Goal Yisr ael
I n order not to have an issue with responding A men to the blessing (bracha) of Goal
Y i srael of the one leading the prayers of the congregation (the shal iach tzi bbur) one can
do any of the f ollowing:
One can end the bracha simultaneously with the shali ach tzi bbur
1919
Mishna Berura 95: 3
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One may start Shemoneh E srei ahead by reciting just the introductory phrase of
H ashem sefasayeti ftach
20
.
Alternatively, the shali ach tzi bbur can end the bracha in a whisper so that no
one will hear him.
20
One must be caref ul not to start shemoneh esrey proper ahead of thetzibbur
220
Quest ions:
1) What connection is there bet ween the A sseres H adi bros (The Ten
Commandments) and our daily Kri as Shema (Shema Reading)?
2) With which M i tzvah does |:x+ nocV easafta deganecha ( Y ou may gather in
your Grain ) correspond?
3) With which M i tzvah does n:nn un+aV aavadetem mehei ra (You will swif tly
be banished ) correspond?
4) Which 2 mi tzvos represent all the mi tzvos of the Torah?
5) What is the issue and how does the Gemora resolve the issue of adding Baruch
shei m k evode malchusso leolam voed into the order of Kri as Shema?
6) What is the signif icance of the number 248?
7) How do we arrive at this number when we recite the Shema?
8) Explain brief ly the concept that we dubbed as the Torah-lif e ecosystem .
9) I n what way is an int erruption between Goal Y i srael and Shemoneh E srei
stricter that an interruption during the Bi rchos Kri as Shema?
10) What can one do to avoid such an interruption for the Shali ach T zi bburs
(congregati onal prayer leader) bracha of Goal Y i srael. (2)
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Answers:
1) The A sseres H adi bros are hinted in the three parshi yos (segments) of Kri as
Shema.
2) I t corresponds to the commandment of Do not steal (L o T i gnov) a:xn :.
3) I t corresponds to the commandment of Do not kill (L o T i rtzach) nx:n :.
4) The mi tzvah of T zi tzi s and the mi tzvah of Shabbos.
5) The issue is adding Baruch shei m k evode malchusso leolam voed since its not a
verse f rom the Torah and it should not be inserted into the mi tzvah of Kri as
Shema. On the other hand we want to say it because this was the response of
Y aak ov A vi nu. The compromise is to recite but in a low tone.
6) I t represents the amount of limbs and parts in a mans physical makeup.
These are the amount of words in the manner we recite Kri as Shema.
7) The three segment s that we read f or the mi tzvah of Kri as Shema together with
the added Baruch shei m k evode malchusso leolam voed and the three words of
H ashem E lok ei chem emmes gives us the number 248.
8) This ref ers to the f act that H ashem bestows us with His benef icence and we
then pray f or His continued benevolence and then H ashem responds with
more benevolence.
9) We cannot even interrupt to respond to Kaddi sh, Kedusha or Borchu.
10) Either one should start Shemoneh E srei by saying the f irst verse H ashem sefasaye
ti ftach alone. Or one can f inish the bracha of Goal Y i srael together with the
Shali ach T zi bbur (congregati onal prayer leader).