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Shema Yisrael are the first two words of a section of the Hebrew Bible that is used as a centerpiece of all Jewish prayer services and closely echoes the monotheistic message of Judaism. The message of the Sh’ma is applicable to every Jew at all times, at every conscious moment. Indeed, embodied in the Sh’ma is one of the most profound and mystical concepts known to man: Yichud Hashem — the Oneness of God.
The third portion relates to the issue of redemption. Specifically, it contains the law concerning the tzitzit as a reminder that all the laws of God are to be obeyed, as a warning against following the evil inclinations of the heart, and, finally, in remembrance of the exodus from Egypt. For the prophets and Rabbis, the exodus from Egypt is paradigmatic of Jewish faith that God will redeem them from all forms of foreign domination.
The commandment to recite the
Shema , twice daily is ascribed by Josephus to Moses (“Antiquities” 6:8), and it has always been regarded as a divine commandment (see, however, Sifre, Deut. 31.)
The reading of the
Shema morning, and evening is spoken of in the Mishnah as a matter of course, and rests upon the interpretation of (“when thou liest down, and when thou risest up”; Deut. 6:7, see Talmud tractate Berachot 2a).
The Benedictions preceding and following the Shema are traditionally credited to the members of the Great Assembly. They were first instituted in the Temple liturgy.
According to the Talmud, the reading of the Shema morning and evening fulfils the commandment “You shall meditate therein day and night”. As soon as a child begins to speak his father is directed to teach him the verse “Moses commanded us a law, even the inheritance of the congregation of Jacob” (Deut. 33:4), and teach him to read the “Shema'” (Talmud, Sukkot 42a). The reciting of the first verse of the Shema is called the acceptance of the yoke of the kingship of God” (Mishnah Berachot 2:5). Judah ha-Nasi, being preoccupied with his studies, put his hand over his eyes and repeated the first verse in silence (Talmud Berachot 13a).
The first verse of the Shema is recited aloud, simultaneously by the hazzan and the congregation, which responds with the rabbinically instituted “Baruch Shem” in silence before continuing the rest of Shema. Only on Yom Kippur is this response said aloud. The remainder of the Shema is read in silence. Sephardim recite the whole of the Shema aloud, except the “Baruch Shem”.
Before bedtime, the first paragraph of Shema is recited. This is not a Biblically instituted mitzvah, but is derived from the verse “Commune with your own heart upon your bed” (Psalms 4:4).
The Shema was the battle-cry of the priest in calling Israel to arms against an enemy (Deuteronomy 20:3; Talmud Sotah 42a). It is the last word of the dying in his confession of faith. It was on the lips of those who suffered and were tortured for the sake of the Law.
Rabbi Akiva patiently endured while his flesh was being torn with iron combs, and died reciting the Shema. He pronounced the last word of the sentence, “Echad” (one) with his last breath (Talmud Berachot 61b). The Talmud says that when Jacob was about to reveal the end of days to his children, he was concerned that one of them might be a non-believer. His sons reassured him immediately and cried out, “Shema Yisrael.”
The Bible tells us: And you shall bind them as a sign on your arm, and they shall be as frontlets on your head between your eyes” (Deuteronomy 6:8.) Though of course the details are much more complex than this…. The Torah tells us in four places that we should bind the Tefillin.
The four place this is mentioned is
Deut.6:4-9 Deut. 11:13-21 Exodus 13:1-10 and Exodus 13:11-16
Each of these places is a separate chapter in the Torah
Basic Tefillin laws:
Consult a reliable Rabbi
1. If for some reason you have only one half of the set, whether it be only the one for the head, or only the one for the arm, put that one on and recite only the blessing for that one. 2 . When putting on tefillin it is very important to have a clean body. In addition to general cleanliness, one must be especially careful to be clean after going to the bathroom.
3 . Someone who has no control over what comes out of his body is forbidden to wear tefillin. Anyone in that situation should discuss it with his Rabbi to find out when and how he may
wear tefillin. 4. One should go to the bathroom before putting on the tefillin, or at least be absolutely sure he will not have to go while wearing the tefillin. If while wearing tefillin you feel the need to go, you must remove the tefillin and go. 5. If you feel the need to pass gas while wearing tefillin, you must first remove your tefillin. 6 . Never take tefillin or any holy item into a bathroom. While wearing tefillin, one should only think about clean things.. As well as speaking out loud. 7. We may not wear tefillin at night. 8 . We do not put on tefillin on the Sabbath. 9 . While putting on Tefillin, one may not talk from the first blessing through the Statement. [Until Step C, see below]
10 . One who is a righty
binds the Tefillin on his left arm; one who is a lefty binds the Tefillin on his right arm. (Same style just opposite sides.) 11. Tefillin should be put on your weaker hand. If you are right-handed, use your right hand to put your tefillin on your left hand. If you are left-handed, use your left hand to put tefillin on your right hand. If you are ambidextrous, ask your Rabbi, because each case is different. If you are unable to contact a Rabbi for some reason, assume in the interim that the hand with which you write is your stronger hand (for this purpose, at least). Always treat your tefillin with the greatest of respect and reverence. Do not remove them from the bag by shaking them out of the bag, for example. Always take them out carefully, and put them back carefully. To show our love for one of the greatest deeds, we use our stronger hand to put the tefillin onto our weaker hand. We also use our stronger hand to put the tefillin on our head. When taking off the tefillin, we use our weaker hand, to show our reluctance to take off the Mitzvah.
Tefillin are made of leather. That means that you must keep them safe from things that hurt leather, like moisture and extreme temperatures.
(קבלה “Reception”, Standard Hebrew Qabbala, Tiberian Hebrew Qabbālāh; also written variously as Cabala, Cabalah, Cabbala, Cabbalah, Kabala, Kabalah, Kabbala, Qabala, Qabalah) is a religious philosophical system claiming an insight into divine nature.
“Kabbalah” is a doctrine of esoteric knowledge concerning God and the universe, asserted to have come down as a revelation to the Sages from a remote past, and preserved only by a privileged few. Kabbalah is considered part of the Jewish Oral Law. It is the traditional mystical understanding of the Torah. Kabbalah stresses the reasons and understanding of the commandments, and the cause of events described in the Torah. Kabbalah includes the understanding of the spiritual spheres in creation, and the rules and ways by which God administers the existence of the universe.
Origin of Jewish mysticism
Early forms of Jewish mysticism at first consisted only of empirical lore. Much later, under the influence of Neoplatonic and Neopythagorean philosophy, it assumed a speculative character. In the medieval era it greatly developed with the appearance of the mystical text, the Sefer Yetzirah. Jewish sources attribute the book to Abraham. It became the object of the systematic study of the elect, called “baale ha-kabbalah” (בעלי הקבלה “possessors or masters of the Kabbalah”). From the thirteenth century onward Kabbalah branched out into an extensive literature, alongside of and often in opposition to the Talmud.
Most forms of Kabbalah teach that every letter, word, number, and accent of scripture contains a hidden sense; and it teaches the methods of interpretation for ascertaining these occult meanings.
Some historians of religion hold that we should limit the use of the term Kabbalah only to the mystical religious systems which appeared after the twelfth century; they use other terms to refer to esoteric Jewish mystical systems before the 12th century. Other historians of religion view this distinction as arbitrary. In this view, post 12th-century Kabbalah is seen as the next phase in a continuous line of development from the same mystical roots and elements. As such, these scholars feel that it is appropriate to use the term “Kabbalah” to refer to Jewish mysticism as early as the first century of the common era. Orthodox Jews typically disagree with both schools of thought, as they reject the idea that Kabbalah underwent significant historical development and change.
Since the late 19th century, with the emergence of the “Jewish Studies” approach, the Kabbalah has also been studied as a highly rational system of understanding the world, rather than a mystical one. A pioneer of this approach was Lazar Gulkowitsch.
Some groups have claimed authorship of the Kabbalah. For instance, Nasorean Essenes claim that Qabalta is the original Kaballah.
One of the first books on Kabbalah is the Sefer Yetzirah, Book of Creation. The first commentaries on this small book were written in the 10th century, and the text itself is quoted as early as the sixth century. Its historical origins are unclear. It exists today in a number of recensions, up to 2500 words long. Like many Jewish mystical texts, it was written in such a way as to be meaningless to those who read it without an extensive background in the Tanakh (Hebrew Bible) and Midrash.
Chai comes from the letter Chet [ה] and Yod [י]. Combining the two letters forms the Hebrew word Chai – הי. This symbol, commonly seen on necklaces and other jewelry and ornaments. The meaning of the Hebrew word Chai is “living”. Some say it refers to the Living God. Hebrew reads right to left, while English reads left to right.
The numeric value of Chai is 18 and monetary gifts are generally given in multiples of 18.
The name of the internet site called MileChai is formed from the English word Mile and the Hebrew letter Chai. Making a play on the phrase “Mile High” City of Denver. [Mile Chai ® – pronounced as in Mile High – silent C – long I]
Shalom from the MileChai City of Denver … wishing you a long and happy life….
Aharon and Chavah
Am Yisrael Chai – עם ישראל חי
Enter MileChai Jewish and Judiaca
MileChai is a Register Trade Mark of Aharon’s Jewish Books and Judaica 560 South Holly Suite 14 Denver, Colorado 80246
303-322-7345 – 800-830-8660
Denver is a mile high. There’s a spot on the steps of the State Capitol building that is exactly 5,280 feet above sea level.
A Cantonist Prayer On Yom Kippur
by Larry Domnitch
The concluding Neilah prayer on Yom Kippur, represents the final chance through fervent and impassioned prayer to appeal to the mercy of the Almighty. One short prayer at one particular moment on one Yom Kippur at Neilah encapsulated a tragic era in Jewish History, and moved an entire congregation to tears. Abraham Lewin, the author of a book in Yiddish entitled, Kantonisten, (Cantonists) related an incident on Yom Kippur involving a Cantonist in a synagogue in an unnamed Russian city.
The Cantonists were child-recruits in the Russian military. The Russian Tzar, Peter the Great, devised the system in which young men were drafted to serve in the military for prolonged terms. Tzar Nicholas Pavolovich (1827-1855) used this system as a vehicle to force Jewish children to accept Baptism. The children were literally stolen from their homes in the shtetles and forced to serve long extended terms as trainees and then as soldiers when they reached the age of eighteen. They faced severe pressure by all means including torture to accept baptism. Prior Russian Tzars may have repeatedly failed to induce the Jews of the Pale Settlement to abandon their faith, but Nicholas was determined to enforce his will upon the children.
The fact that this particular Cantonist entered a shul on Yom Kippur indicates that he most probably had never succumbed to the enormous pressure to accept Baptism. Had he undergone Baptism, he would have been officially listed as a Christian and prohibited from ever entering a synagogue during the reign of Nicholas.
Levin relates that the congregation appointed the Cantonist to lead the Neilah (concluding) prayers — the most hallowed moment of the year. This was a great honor, especially for a guest. The gesture clearly demonstrated one of great admiration for the man who tenaciously held on to his faith at all costs.
The soldier of Tzar Nicholas made his way to the front of the shul. Having forgotten almost all the religious training he had received as a child including the ability to read Hebrew, he could not recite, nor lead the Neilah prayers. However, before the congregation, he expressed a powerful prayer from the heart, which shook the entire congregation. He proclaimed, “Father in Heaven, what shall I pray for? I can not pray for children for I never got married and have no hope to raise a family, I am too old to start anew. I can’t pray for life, for what value is such a life? It would be better for me if I died. I can not pray to be able to make a living since Nicholas provides for my daily food. The only thing I can pray for is, “Yisgadal VeYoiskadash Shmei Rabah” meaning “May your name be blessed forever” (from the Kaddish).
When hearing these words, the entire congregation wept. They wept over the plight of the poor individual and his difficult life of travail. They also wept for the tens of thousands of other Cantonists who were forced to endure the same hardships, as well as their families, and communities who were forced to endure the losses of so many of their sons and brothers. Many Cantonists had died from the rigors, or had accepted Baptism, others were simply lost in Siberia hundreds of miles away from their homes. All Jewish communities of Russia were faced with the Tzars’ quotas of providing recruits.
The Tzar issued the orders, the leaders of each town’s Kahal (Jewish communal organization) which for the most part perceived non-compliance as not an option, provided the recruits, and the Chappers (kidnappers) did the dirty work of the Kahal for a fee. Many Kahal leaders could not simply argue that they had no choice. It was the poor, who were the recruits, and many Kahal officials profited from payments from the wealthy for their sons’ exemptions. How demoralizing and traumatizing that era was for the Jews of Russia! That too was no doubt part of Nicholas’ strategy. All Jews who lived under the Tzar’s rule were no doubt effected by the horrors of this era.
On Yom Kippur, at the moment of Neilah, a congregation was confronted with the horrors of that era by the heartfelt words of a true hero. A hero who was one of thousands who stood against Nicholas and displayed a type of heroism unusual for adults, let alone children. In his own words, he added untold significance to that moment of Neilah. He reminded the congregation of the sinners, and the many heroes of that era. On that Yom Kippur day, the moment of Neilah was truly one of reckoning and regret for all those present.
also see: An Unforgettable Passover by Larry Domnitch
Judaism –> Bnai Noach – Children of Noah
According to Judaism, the Noahide laws apply to all humanity through their descent from Noah after The Flood. In Judaism, B’nai Noach (Hebrew, “Descendants of Noah”, “The Children of Noah”), and Noahide, are non-Jews who live in accord with the seven Noahide Laws (below). A non-Jewish person of any ethnic/religion is referred to as a bat (daughter) / ben (son) of Noah. Any organization of B’nai Noach is composed of gentiles who follow these rules. All denominations of Judaism hold that gentiles (non-Jews) are not obligated to follow halakha (Jewish law and custom); only Jews are obligated to do so. Judaism has no tradition of active conversion, and modern-day Judaism discourages proselytization. Rather, for non-Jews, the Noahide Laws are considered the way to have a meaningful relationship with God.
Maimonides states in his work Mishneh Torah (The laws of kings and their ruler ship 8:11) that a non-Jew who is precise in the observance of these Seven Noahide commandments is considered to be a Righteous Gentile and has earned the afterlife. This follows a similar statement in the Talmud (tractate Sanhedrin 105b). However, according to Maimonides, a share in the World to Come is only earned if a person follows the Noahide laws specifically because they consider them to be of divine origin (through the Torah) and not if they simply consider them a good way to live (in which case they would simply be a wise person). Other authorities do not make this distinction.
The seven laws
The seven laws are first mentioned in Tosefta Sanhedrin 9:4 and Talmud Sanhedrin 56a/b:
The purpose of the Brit Milah
Jews believe that the commandment to circumcise one’s male children was to formalize a covenant between Jews and God. Most Jews claim that circumcision is religiously necessary because of its biblical prescription. According to the Bible, circumcision was enjoined upon the biblical patriarch Abraham and his descendants as “a token of the covenant” concluded with him by God for all generations. The penalty of non-observance was karet, excision from the people (Gen. 17:10-14, 21:4; Lev. 12:3).
Non-Israelites had to undergo circumcision before they could be allowed to partake of the feast of Passover (Ex. 12:48), or marry into a Jewish family (Gen. 34:14-16).
also see: Mohel
According to the Bible, it was “a reproach” for an Israelite to be uncircumcised (Josh. 5:9.) The name arelim (uncircumcised) became an opprobrious term, denoting the Philistines and other non-Israelites (I Sam. 14:6, 31:4; II Sam. i. 20) and used synonymously with tame (unclean) for heathen (Isa. 52:1). The word ‘arel’ (uncircumcised) is also employed for “unclean” (Lev. xxvi. 41, “their uncircumcised hearts”; compare Jer. ix. 25; Ezek. xliv. 7, 9); it is even applied to the first three years’ fruit of a tree, which is forbidden (Lev. xix. 23).
However, the Israelites born in the wilderness after the exodus from Egypt reportedly did not practice circumcision. As recorded in Josh. 5:2-9, “all the people that came out” of Egypt were circumcised, but those “born in the wilderness” were not. Therefore Joshua, before the celebration of the Passover, had them circumcised at Gilgal.
Deut. x. 16 (compare ib. xxx. 6 and Jer. iv. 4) says, “Circumcise the foreskin of your heart,” thus giving the rite a spiritual meaning; circumcision as a physical act being enjoined nowhere in the whole book. Jer. ix. 25, 26 says that circumcised and uncircumcised will be punished alike by the Lord; for “all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.”
Evolution of Brit Milah
The original form of circumcision practiced by Jews was more minimal than the form performed today. This rite, milah, initially consisted of cutting off only the tip of the foreskin, the floppy part that extends past the glans in the normal male infant. Two thousand years ago, Jewish hellenists, wanting to assimilate into Greek society, obliterated the sign of their “tip” circumcisions. Most of their foreskins were still intact, so they found ways to lengthen them, to make it look as if they had not been circumcised at all. This practice was unacceptable to the Jewish community at large; the community responded by changing the circumcision rite to remove all of the foreskin. Babies circumcised in this manner could not later hide the fact that they were Jewish.
Control of Sexuality
Some evidence suggests that control of sexuality was one reason for and perhaps the original motivation behind circumcision. The 1st century Jewish philosopher Philo stated that circumcision “represents the excision of the pleasure of sex, which bewitches the mind”. The 12th century Jewish scholar Maimonides once argued that the purpose of the Brit milah was to reduce sexual behavior and to weaken the sexual bond between man and woman:
Similarly with regard to circumcision, one of the reasons for it is, in my opinion, the wish to bring about a decrease in sexual intercourse and a weakening of the organ in question, so that this activity be diminished and the organ be in as quiet a state as possible. (…) In fact this commandment has not been prescribed with a view to perfecting what is defective congenitally, but to perfecting what is defective morally. The bodily pain caused to that member is the real purpose of circumcision. None of the activities necessary for the preservation of the individual is harmed thereby, nor is procreation rendered impossible, but violent concupiscence and lust that goes beyond what is needed are diminished. The fact that circumcision weakens the faculty of sexual excitement and sometimes perhaps diminishes the pleasure is indubitable. For if at birth this member has been made to bleed and has had its covering taken away from it, it must indubitably be weakened. The Sages, may their memory be blessed, have explicitly stated: It is hard for a woman with whom an uncircumcised man has had sexual intercourse to separate from him. In my opinion this is the strongest of the reasons for circumcision. 
Similar reasoning can be found in some modern writings, including the Encyclopedia Judaica, which states that circumcision “sanctified the human body and aided in its fight against erotic indulgence”.
New ceremonies for welcoming baby girls
In recent years many Jews have developed a parallel ceremony for girls which is now known as the Simchat Bat (Celebration for the daughter) or Brit Bat (loosely, welcoming the new daughter into the covenant.) While still evolving, this ceremony has gained acceptance in Jewish communities of all denominations. Different forms of this ceremony exist in Modern Orthodox Judaism, Conservative Judaism, and Reform Judaism. This newer ceremony is rejected by Ultra-Orthodox Judaism.
The celebration typically consists of a communal welcoming, a naming done over a cup of wine with the quotation of appropriate biblical verses, and traditional blessings. Jews do not perform female circumcision, but the ritual that takes place is considered to have an equivalent meaning. “Moreh Derekh”, the Rabbi’s manual of the Conservative movement’s Rabbinical Assembly, presents a ceremony based on traditional Jewish forms, with a number of options that parents may choose to perform: (A) Lighting seven candles (symbolizing the seven days of creation) and holding the baby towards them, (B) Wrapping the baby in the four corners of a tallit (Jewish prayer shawl), or (C) Lifting the baby and touching her hands to a Torah scroll.
Selection from Torah Teachings
Ha·sid or Has·sid also Chas·sid (KHä’sĭd, KHô’-, hä’-)
n., pl. Ha·si·dim or Has·si·dim also Chas·si·dim (KHä-sē’dĭm, KHô-, hä-).
A member of a Jewish mystic movement founded in the 18th century in eastern Europe by Baal Shem Tov that reacted against Talmudic learning and maintained that God’s presence was in all of one’s surroundings and that one should serve God in one’s every deed and word.
Sefer Bereishis (Book of Genesis)
Parshas Lech Lecha
Parshas Chaya Sarah
Sefer Shemos (Book of Exodus)
Parshas Ki Sisa
Parshas Vayachal Pekudei – Parshas Porah
Sefer Vayikra (Book of Leviticus)
Parshas Tezriah Parshas Metzora
Parshas Acherei Mos
Sefer Bamidbar (Book of Numbers)
Parshas Pinchas Parshas Mattos
Sefer Devorim (Book of Deuteronomy)
Parshas Ki Seitzei
Parshas Ki Savo
Parshas Vezos Haberachah
The Star of David (Magen David or Mogen David in Hebrew, Shield of David, Solomon’s Seal, or Seal of Solomon) is a generally recognized symbol of Judaism and Jewish identity. It is also known as the Jewish Star. With the establishment of the State of Israel the Jewish Star on the Flag of Israel has also become a symbol of Israel.
In magic papyri of antiquity, pentagrams, together with stars and other signs, are frequently found on amulets bearing the Jewish names of God, and used to guard against fever and other diseases. Curiously enough, only the pentacle appears, not the hexagram. In the great magic papyrus at Paris and London there are twenty-two signs side by side, and a circle with twelve signs, but neither a pentacle nor a hexagram. The syncretism of Hellenistic, Jewish, and Coptic influences probably did not, therefore, originate the symbol. It is possible that it was the Kabbalah that derived the symbol from the Templars. Kabbalah makes use of this sign, arranging the Ten Sephiroth, or spheres, in it, and placing it on amulets.
A manuscript Tanakh dated 1307 and belonging to Rabbi Yosef bar Yehuda ben Marvas from Toledo, Spain, was decorated with a Shield of David. In the synagogues, perhaps, it took the place of the mezuzah, and the name “shield of David” may have been given it in virtue of its presumed protective powers. The hexagram may have been employed originally also as an architectural ornament on synagogues, as it is, for example, on the cathedrals of Brandenburg and Stendal, and on the Marktkirche at Hanover. A pentacle in this form is found on the ancient synagogue at Tell Hum.
In 1354, King of Bohemia Charles IV prescribed for the Jews of Prague a red flag with both David’s shield and Solomon’s seal, while the red flag with which the Jews met King Matthias of Hungary in the 15th century showed two pentacles with two golden stars (Schwandtner, Scriptores Rerum Hungaricarum, ii. 148). The pentacle, therefore, may also have been used among the Jews. It occurs in a manuscript as early as the year 1073 (facsimile in M. Friedmann, Seder Eliyahu Rabbah ve-Seder Eliyahu Ztka, Vienna, 1901).
In 1460, the Jews of Ofen (Budapest, Hungary) received King Mathios Kuruvenus with a red flag on which were two Shields of David and two stars. In the first Hebrew prayer book, printed in Prague in 1512, a large Shield of David appears on the cover. In the colophon is written: “Each man beneath his flag according to the house of their fathers… and he will merit to bestow a bountiful gift on anyone who grasps the Shield of David.” In 1592, Mordechai Maizel was allowed to affix “a flag of King David, similar to that located on the Main Synagogue” to his synagogue in Prague. In 1648, the Jews of Prague were again allowed a flag, in acknowledgment of their part in defending the city against the Swedes. On a red background was a yellow Shield of David, in the centre of which was a Swedish star.