Author: Gindi

Inside Tefilin – Shema Yisrael – Loving G-d From The Bottom Of Your Heart

Posted on by Gindi

Inside Tefilin – Shema Yisrael Loving G-d From The Bottom Of Your Heart

The Shema Yisrael prayer is very central in Judaism. We say it several times a day, don it in Tefilin and place it on our doors in Mezuzas. Its second pasuk tells us that we need to love G-d With your whole heart Bechol Levavecha,

With your whole heart Bechol Levavecha, a popular explanation for this statement is that a whole heart includes both the yetzer hatov – good inclination and the yetzer hara – bad inclination.

It has been stated that a child has no good inclination; instead all of their activities are either instinct or selfishness. The mind develops at the same time that the child’s body matures. This final burst of physical and mental growth brings the good inclination with it.

What do we mean by good inclination? Teenagers who were asked about this issue concentrated on the major physical and hormonal changes that they feel are very intense. However, they also said that as mature “men” they now understand the inherent value of doing good, the ability to serve G-d correctly, and to don Tefilin. This good inclination is at best a hazy concept to a small child.

During early adolescence children become more social beings. This helps to decrease selfishness and increase a desire to do what is right and assist others. However, this is still very immature. Our Rabbis of Blessed Memory have stated that there are several levels of service to G-d. The highest level of service is serving G-d through love. However, most religious people can only do this in a very limited way. The lowest level of service, which is still very good, is serving G-d through fear.

The source of the discussion that says that a child receives a good inclination Yetzer Hatov is in Avot Derebbe Natan (16 2).
It has been said that the evil inclination is senior to the good inclination by thirteen years, for it grows with and accompanies the child from the moment it comes forth from the mothers womb. If he wants to profane Shabat it does not deter him. If he wants to murder it does not deter him. If he wants to commit a (sexually) immoral act it does not deter him. After thirteen years, However, the good inclination is born in him. (Now) when he wants to profane Shabat the good inclination tells him, (the Pasuk) One who profanes it shall surely die. If he wants to murder, it tells him Whoever sheds a mans blood shall have his blood shed. If he wants to commit a (sexually) immoral act it tells him, Both the adulterer and the adulteress will surely be put to death.

The reasoning abilities that the new good inclination exhibits is the result of education that parents have struggled to teach the child. Hopefully the reasoning will work in preventing the child, whose body is much larger and competent in sinning, from performing the sin.

The method of this nascent good inclination follows the simplest form of religious service; that of serving G-d through fear. The battle against the inclination to do evil leans against the inclination to do good. The body likes the short-term pleasure that the evil inclination brings. This new social reasoning is still budding. Through further development good children can grow to levels of Love of G-d.

Inside Tefilin – Introduction to Tefillin

Posted on by Gindi


Inside Tefillin – Introduction to Tefillin

There are four perashiot (paragraphs written on leather parchments) inside Tefillin boxes. The same four appear both in the Tefillin that are placed on the head and the one on the arm. These perashiot speak about central concepts in Judaism.

The first perasha of “Kadesh li” discusses the freedom from slavery in Egypt. Two of the four sons from the Passover Seder are found in these paragraphs.

The second perasha of “Vehaya Ki Yevi’acha” speaks about the plague of the first born of Egypt. The death of the first born of Egypt, in addition to redeeming of out first-born sons and animals, actuate a rejection of the strengths of idolatry and magical powers. The first born of the Egyptian as well as those of other nations were priests. The sanctity of the first born within Judaism is actually a rejection of idolatrous beliefs.

The final two paragraphs that are written in the tefilin are the most famous in Judaism. They are the first two paragraphs of “Shema Yisrael”.

The portion of “Shema Yisrael” speaks about the Unity of the Blessed Creator and loving him.

The final perasha is “Vehaya im Shmo’a”. It discusses Devine Providence and heavenly reward and punishment.

There is a distinct relationship between these four perashiot. They all mention the importance of study and internalization of these subjects. Additionally, educating children in these particular subjects is mandatory. One needs to constantly teach them to his children and even more so during the Passover Seder.

A source cited in the Talmud states “A child … who can take care of tefilin, his father acquires tefilin for him.” (Tosefta Chagiga 1, Succah 42a) Parents acquire tefilin when a child becomes old enough that he can care for himself and his tefilin.

One can give this whole discussion a symbolic explanation. These concepts that we have been discussing parents teach to their children from a very young age. Parents invest a lot of effort over the course of many years to teach these concepts to their children. The father ties these central concepts that are in the tefilin onto the child’s body when he is old enough to care for himself and his things. Through this the child internalizes these subjects until they actually become part of him.

Every Bar Mitzvah boy knows the importance of the Unity of the Creator, Divine Providence, reward and punishment, the exodus from Egypt and the rejection of Avoda Zara.

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Inside Tefilin

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Inside Tefilin – Shema Yisrael Unity and Education

Shema Yisrael A-donai E-loheynu A-donai Echad.

The prayer of Shema Yisrael is a universal declaration of the Unity of
G-d. Each Jewish person declares to his friend that G-d is One. This is
like saying, Hey! Jewish people, The G-d, who created the universe is
our G-d and He is One. The concept of universally declaring this
concept demonstrates the centrality of education. We need to teach it
to our children and regularly ponder it ourselves.

The prayer of Shema Yisrael is written in the Torah in the book of
Devarim, Ch. 6 4. There is an oft-quoted Midrash from the Sifri on
this. The Sifri mostly contains halachic discussions, however, on this
pasuk the discussion is very Aggadic. In other words it tells us a story
about the prayer of Shema Yisrael.

Rabbi Akiva says that the prayer of Shema Yisrael refers to Yisrael,
Yisrael being another name for Yaakov Avinu, and not to Avaraham or
Yitzhak. The reason is that Avraham and Yitzhak had children who
were waste products. Avraham had Yishmael; Yitzhak Esav. Rabbi
Shimon Bar Yohai totally disagrees with this interpretation.

The Midrash further states that Yaakov constantly worried that one of
his children will be a waste, like some of his fathers€ children. He
constantly prayed and educated his twelve boys in the ways of G-d. He
was especially concerned when he learned that his son Reuven had
slept with his concubine / maid Bilhah. He then learned that Reuven
had repented through fasting and prayers.

Yaakov Avinu was on his deathbed in Egypt. He called in his sons one
by one and rebuked them. After this he called them all in together and
asked them, Do you have any issues with the One whose statement
created the universe? They answered, Listen Yisrael our father, just
as you do not have anything against G-d neither do we have such an
issue, rather G-d is our L-ord and he is One. Yaakov was very thankful
at this unified statement by his sons, including Reuven, as to the
absolute Unity of G-d.

One cannot determine whether this Midrash has any historical value.
However, it seems to make clear statements regarding the
interconnection between the unity of the Jewish people in their total
acceptance that G-d is One. As a side note it points out that even if
people are not perfect they can always repent. Since G-d is One there
is no bureaucracy in heaven in accepting anyone€s repentance.
Yaakov€s constant effort, worry and prayers helped to educate and
unify his children in their acceptance that G-d is One.

The Pasuk of Shema Yisrael is followed by several Pesukim that tell us
that we need to internalize the Unity of G-d and to teach it to our
children and constantly ponder Him.

Inside Tefilin – Shema Yisrael Loving G-d From The Bottom Of Your Heart

Posted on by Gindi

Inside Tefillin – Shema Yisrael Loving G-d From The Bottom Of Your Heart

The Shema Yisrael prayer is very central in Judaism. We say it
several times a day, don it in Tefillin and place it on our doors in
Mezuzas. Its second pasuk tells us that we need to love G-d “With
your whole heart” Bechol Levavecha ,

“With your whole heart” Bechol Levavecha , a popular explanation
for this statement is that a whole heart includes both the yetzer
hatov – good inclination and the yetzer hara – bad inclination.

It has been stated that a child has no good inclination; instead all
of their activities are either instinct or selfishness. The mind
develops at the same time that the child’s body matures. This final
burst of physical and mental growth brings the good inclination with
it.

What do we mean by good inclination? Teenagers who were asked about
this issue concentrated on the major physical and hormonal changes
that they feel are very intense. However, they also said that as
mature “men” they now understand the inherent value of doing good,
the ability to serve G-d correctly, and to don Tefilin. This “good
inclination” is at best a hazy concept to a small child.

During early adolescence children become more social beings. This
helps to decrease selfishness and increase a desire to do what is
right and assist others. However, this is still very immature. Our
Rabbis of Blessed Memory have stated that there are several levels of
service to G-d. The highest level of service is serving G-d through
love. However, most religious people can only do this in a very
limited way. The lowest level of service, which is still very good,
is serving G-d through fear.

The source of the discussion that says that a child receives a good
inclination Yetzer Hatov is in Avot Derebbe Natan (16 2).

It has been said that the evil inclination is senior to the good
inclination by thirteen years, for it grows with and accompanies the
child from the moment it comes forth from the mother s womb. If he
wants to profane Shabat it does not deter him. If he wants to murder
it does not deter him. If he wants to commit a (sexually) immoral act
it does not deter him. After thirteen years, However, the good
inclination is born in him. (Now) when he wants to profane Shabat the
good inclination tells him, (the Pasuk) One who profanes it shall
surely die. If he wants to murder, it tells him Whoever sheds a
man s blood shall have his blood shed. If he wants to commit a
(sexually) immoral act it tells him, Both the adulterer and the
adulteress will surely be put to death.

The reasoning abilities that the new good inclination exhibits is the
result of education that parents have struggled to teach the child.
Hopefully the reasoning will work in preventing the child, whose body
is much larger and competent in sinning, from performing the sin.

The method of this nascent good inclination follows the simplest form
of religious service; that of serving G-d through fear. The battle
against the inclination to do evil leans against the inclination to
do good . The body likes the short-term pleasure that the evil
inclination brings. This new social reasoning is still budding.
Through further development good children can grow to levels of Love
of G-d .