שמע ישראל — Hear O Israel!
We recite these words three times a day. Even our unfortunate brethren and sisters who are yet unaware of this obligation to recite it daily, nevertheless, have these words upon their lips in moments of desperation.
These two words though are merely Moshe's introductory summons to the people — Hear O Israel, to realize that ד' אלקינו ד' אחד — Hashem is our G-d, Hashem is the Only One.
Our expressing this phrase then would seem to be out of place.
Who are 'we' calling to?
On days that we recite Tachanun, we add a prayer to G-d to watch over us.
שומר ישראל, שמור שארית ישראל, ואל יאבד ישראל, האומרים שמע ישראל — O Guardian of Israel, safeguard the remnant of Israel; let not Israel be destroyed those who proclaim: Hear O Israel.
שומר גוי אחד, שמור שארית עם אחד, ואל יאבד גוי אחד, המיחדים שמך, ד' אלקינו ד' אחד — O Guardian of the nation that is unique, safeguard the remnant of the people that is unique; let not be destroyed the nation that is unique' those who proclaim the Oneness of Your Name: Hashem is our G-d, Hashem is the Only One.
It seems evident in this separating the first two words from the actual declaration of G-d's unity in the bulk of the Shma, that there is something substantive in merely screaming out these two words alone — Shma Yisrael, that warrants G-d's special protection on its own right.
The Talmud Brachos says in the name of Ulla: Whoever recites Kriyas Shema without Tefillin, כאילו מעיד שקר בעצמו — it is as if he testifies falsely about himself. (ברכות יד)
This is the basis of the law that requires us to first put on Tefillin and then recite Shma after.
The reason for this is that since in the first portion of Shma we read the verse that commands us to wear Tefillin — וקשרתם לאות על ידך, were we to recite that verse while not having our Tefillin on, we would be contradicting ourselves by mentioning the obligation but not fulfilling it. That is equivalent to testifying falsely.
This law seems to be contradicted by a Rashi in Balak.
In the prophecy of Bilaam he compares our nation to lions.
Behold, a people that כלביא יקום — rises like a lioness, וכארי יתנשא — and elevates itself like a lion.
Rashi explains this comparison: 'When they awaken from their sleep in the morning, they show the vigor of a lioness and a lion in grabbing mitzvos: to don a ‘tallis’ — Tzitzis, recite the shema, and put on ‘tefillin’.'
Rashi seems to indicate that first we put on our Tzitzis, then we recite Shma, and only after do we place our Tefillin!
But didn't we just say that one can't say the Shma and quote the command to don Tefillin, without following through with its performance?
In truth, Rashi appears to be emphasizing the 'eagerness' we wake up with to fulfill the command, not the actual performance of it.
Rashi says: הֵן מִתְגַּבְּרִין כְּלָבִיא וְכַאֲרִי לַחֲטֹף אֶת הַמִּצְוֹת — לִלְבֹּשׁ טַלִּית, לִקְרֹא אֶת שְׁמַע וּלְהָנִיחַ תְּפִלִּין
They awaken to 'grab' the mitzva, 'to wear' the talis, 'to read' the shma, and 'to place' the Tefillin.
Why didn't Rashi describe us waking up — putting on the tallis, reading the Shma, then placing the Tefillin?
There are two references to a lion in the verse.
One to a לָבִיא — a lioness who 'rises', and the other to an אֲרִי — a lion who 'elevates itself'.
To 'rise' refers to the quickness in 'grabbing opportunities', that might slip away.
The Shma must be read ideally before sunrise, and only during the first three hours of the day.
Tefillin may be fulfilled all day.
What motivates us to get up 'quickly' is our eagerness to make sure we will read the Shma as early as we can and not miss the limited time frame of the Shma.
The אֲרִי — the male lion is described as מתנשא — 'rising up', uplifting itself with pride and power knowing he is privileged to be the King of the Beasts.
The wearing of Tefillin, the פאר — magnificence of every Jew, is something we look forward to wearing with pride daily, acknowledging the privilege and gratitude for this honor and our relationship with G-d.
Rashi is not telling us the order in which it is done. Of course, we must put the Tefillin on before reading the Shma, as the law calls for.
Rashi is teaching us that there are two realities, the thought of which will motivate us to awaken with alacrity in the morning.
We must wake up like the lioness who catches her prey before it gets away. We don't want to lose the precious expression of Shma — the acceptance of the yoke of Torah and mitzvos we are committed to each day.
That is our first motivator.
Only after we yearn to pledge our allegiance, can we now pay attention to the second, perhaps, more vital motivator.
We must 'rise up' feeling 'elevated' eager to express our thrill to wear the Tefillin with pride in our exquisite connection to G-d.
But of course, after we are prodded to awaken to these two exciting realities, we must first practically put on Tefillin, and only afterward proceed to recite the Shma, so that we aren't false witnesses. (מבוסס על פירושו של רבי מאיר דאנון בספרו באר בשדה)
When Yaakov defeated the Archangel of Esav, receiving the appellation Israel — ישראל, as the angel informed him, in the merit, כי שרית — for you have become a prince before א-להים — G-d, and man.
The Reishish Chochmah quotes ancient sources that state that Yaakov was 'armed' with his Tefillin, that contain within them the portions of Shma, that overpowered the forces of Esav. (שער הקדושה אות סד)
Perhaps it was his confidence in his 'elevated' relationship with G-d, and Yaakov's uncompromised allegiance to the notion of G-d's unity, that אין עוד מלבדו — that there is none one other than Him, that drove him to victory.
There are moments in life when we come face to face with this reality, awakening within us the awareness of our fearless exquisite connection to G-d, and we shout it out to a world that denies a loving G-d who determines each breath and action of man: Hear O Israel!
We proclaim our exalted status as בנים למקום — children of the Omnipresent, as if summoning ourselves, reiterating that we have nothing to fear but G-d, who will determine what is the ultimate benefit for us.
This expression, which raises us with pride with our unique and divinely guided destiny, is thus worthy in and of itself to His guardianship.
It is after realizing this noble standing with G-d we possess, that we can then utter with enthusiasm the enthused declaration of G-d's unity, ד' אלקינו ד' אחד — Hashem is our G-d, Hashem is the Only One!
We put on our Tefillin first in an exquisite tribute of our closeness to G-d. We then go on to testify in word, deed, and action our pledge of allegiance to His word.
The alarm is ringing. It is time to wake up!
באהבה,
צבי יהודה טייכמאן
