Inside Tefilin – The Jewish Prayer of Shema Yisrael

The Prayer of Shema Yisrael is central to Judaism. The most religious people as well those who are
estranged from the daily performance of mitzvot say Shema Yisrael and feel that it states central beliefs
in Judaism. It is included in klaf parchments of Mezuzot and inside Tefillin.

Abudraham discussed the meaning of this most popular Jewish Prayer of Shema Yisrael Hashem
Elokenu Hashem Echad. The following is excerpted from Abudraham.

We are accustomed to say the prayer of Shema Yisrael out loud. The reason for this is to awaken
concentration. It is very important to concentrate when stating the first verse of Shema Yisrael.
Additionally, a reason why we say this verse out loud is that it is like testimony. Each person declares
out loud to his peers, the he honestly believes that Hashem is a Singular Unity in the whole universe.
This is why you find that the Letter Ayin of Shema and Dalet of Echad are large. Ayin Dalet €ED€ is
testimony in Hebrew.

The word €Hear – Shema has three interconnected meanings. The first is sounds using the sense of
hearing like Jethro Heard€ (Shemot 18-1) the second meaning is built upon the concept of hearing. It is
to understand as in the verse a nation whose tongue you shall not understand (using the word Shema
– Devarim 28-49). The third meaning, which is built on the concept of understanding, means to accept as
in, if you shall diligently listen to My commandments (Devarim 11-13). All three meanings are
implied in the word Shema of Shema Yisrael, to hear, understand and accept the yoke of heaven. That is
to say that G-d is the Lord and there is no one other than him and that one needs to accept.

R. David ben R. Yosef Abudraham lived in Spain during the thirteenth century. He might have been a
student of R. Yaakov Ba`al Ha-Turim, although this is not certain. His work, called Abudraham, is a
collection of halachot, minhagim and commentaries on the prayers, and is one of the most important
works of this type. The Abudraham includes commentaries and halachic decisions from earlier
authorities. It was first printed in Lisbon in the late fifteenth century. Most recently it was reprinted in
Jerusalem in 1963. (Responsa Project)

Inside Tefilin – Firstborn

The Torah commands us, in the Perashiot that we don in our Tefilin every day, to redeem all of the Jewish firstborn boys. At the same time we are commanded to give all kosher first-born animals as a sacrifice to G-d. Most un-kosher animals are exempt from being given to G-d. However, A firstborn donkey must be exchanged for a lamb that is given to the Kohen. The lamb does not need to be sacrificed. The firstborn donkey’s neck is cracked, if for some reason the donkey is not exchanged for a lamb. (Shemot 13)

Many people daily ponder this concept, which they tie upon themselves daily. However, many do not. The stated reason in the Torah regarding the firstborn is to remember slavery and exodus from Egypt. The greatest plague that G-d brought on Egypt was the death of firstborn Egyptians. This is a central episode in the story of the Jews leaving Egypt. The story of leaving Egypt itself is central to Judaism.

When we daily put on Tefilin we also remember leaving Egypt. This is part of “Kabalat ol Malchut Shamayim – Accepting the yoke of Heaven”

Firstborn male children who are to be redeemed need to be firstborn from their mother. A father needs to redeem every firstborn that different women might bear with five silver coins.

The firstborn Jews were supposed to have been holy to G-d like the Kohanim. The reason for this is due to the killing of the Egyptian firstborn. However, the firstborn were exchanged for the Kohanim. This was done one for one. There were exactly 22000 Kohanim and 22273 firstborn. The extra firstborn needed to exchange themselves with 5 silver coins, as we are commanded to do with each firstborn. (Bamidbar 3)

Another reason that is discussed about laws of sacrificing firstborn kosher animals and redeeming people and donkeys is related to the Bikurim – First fruits. Each individual also brings these to the Bet Hamikdash in a fancy ceremony.

It has been discussed by Our Rabbis of Blessed Memory as to why the donkey is singled out over all other un-kosher animals to need redemption. Rashi states these opinions, first, that The Egyptian firstborn were compared to donkeys. The second reason is because every Jew who left Egypt took lots of donkeys that carried tons of cash and gold that was taken from the Egyptians.