יד יוסף: Mishna Brachos - No Inherent Contradictions

The Mishna is the first major codification of Jewish law and the first major work of rabbinic literature. The first tractate is called Brachos (Blessings – (בְּרָכוֹת and it basically deals with the liturgy. The first subject is the Shema (שְׁמַע), which is considered the central tenet of the faith. The words in Hebrew are שְׁמַע יִשְׂרָאֵל ה' אֱלֹקֵינוּ ה' אֶחָד, which can be loosely translated as “Listen Israel, Hashem or G-d; Hashem is one. It is one of the verses in the Chumash which not only requires explanation but is open to various interpretations. It is most fundamentally understood as a declaration that the G-d of Israel is the G-d of all men and in fact is the only G-d. The Chumash hints at its importance by embellishing the lettering of this verse. It is a short sentence and not much more complex than saying hello, thank you, or excuse me.

The Shema starts a lengthy exhortation to generally obey the Chumash specifically the Ten Commandments. The content of the paragraph is that a Jew should love Hashem with every aspect of his existence, be constantly learning and teaching religion, and that the words of the Tanakh should displayed in homes and cities plus should be decorations on clothing and worn as jewelry. The generally accepted fulfillment of these precepts is to say Shema twice a day in religious services, like amulets wear the words in the boxes of tephilin, and place them in a box on the doorpost.

The liturgy significantly expands the one line of Shema into a total three paragraphs from the Chumash. The first paragraph is the one in which Shema was included. The second paragraph deals with the reward and punishment associated with mitzvahs. Like the first paragraph it includes an exhortation to meditate on the words of Torah when you get up and when you go to sleep. It does not though include the statement of the universality of religion and the unity of Hashem. Likewise the third paragraph contains an exhortation to remember and do the mitzvahs but does not include the affirmation of the faith.

The liturgy builds on this by adding two blessings before and two blessings after the Shema. The second blessing in the evening, though, is not of Mishnaic origin. In the evening the first blessing praises G-d for the cycle between day and night including placing the host of stars in their places in the sky. Likewise in the morning the first blessing praises G-d for the cycle between day and night. However it uses the metaphors of the sun to praise G-d for renewing the creation every day and radiating His kindness onto the earth. It also describes the heavenly host of angels singing praises to G-d in unity, respect, and beauty. In the evening and morning the second preceding blessing praises G-d’s love of the Jewish people especially through the guidance given by the Torah and mitzvahs. The paragraphs after Shema in the evening are about faith and hope we have in G-d to deliver us from our enemies. The paragraphs after Shema in the morning express our confidence that G-d will deliver us from our enemies because this is the way He created the world.

One can argue that the entire service revolves around the Shema. The issue though of repetitive and lengthy religious services is complex. On one hand there is a danger that the original message will be mindlessly glossed over. On the other hand most Jews are not meticulous about them. Through the actions of those that are, even though they may be mechanical, the message is spread and preserved among the entire nation, so that all of them at least know this one line. They will also have the basic message that the world has an all-powerful creator with no inherent contradictions. The more devoted will learn love of G-d and that there is a reward for those that keep His mitzvahs and a punishment for those that do not. In addition those that enter the inner sanctuary will discern G-d’s wisdom and benevolence in the beauty of nature.

לע"נ מאיר בן חיים ז"ל נלב"ע כה תשרי תשנ"ב

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