Teachings and Writings >> Interpreting the Shema

Interpreting the Shema as a Path to Personal Theology
by Hanna Tiferet Siegel

For many years, I have been a B’nai Mitzvah teacher in communities of disenfranchised and assimilated Jews. Early on, it became clear to me that the power of the Bar/Bat Mitzvah passage could last a lifetime if it were a meaningful experience for the student. I knew that our brief time of study together had to be relevant and creatively grounded in tradition. I saw it as a precious opportunity, when the window of wonder was still open for these children-becoming-adults.

I taught my students the basic synagogue skills, each one according to his or her ability - chanting Torah, Haftarah, leading parts of the service, interpreting the message of the Torah, but there was something lacking. I witnessed the thank you’s for family and friends given at the end of the service and felt that it was too predictable. I sought a different model.

As I looked at the traditional framework of the liturgy, I knew that I wanted the students to explore and understand the words of the Shema. As the essential message of Jewish religious practice, it held within it endless mysteries and countless interpretations. By studying the three paragraphs of the Shema and the Baruch Shem, I felt that we could tap into their personal theology and philosophy of life and see the relevance of these ancient words today

Although they weren’t necessarily able to express the depth of their wisdom in written form, they could speak it, and so I developed a dialogical process in which I asked them questions and they were able to free-associate and tell their stories, while I wrote them down.

At first there was often a stiffness and resistance because they were straining their brains to come up with the right answer. But once they settled into a level of trust in me, the process, and their own inner wisdom, the heart opened and their insights flowed freely. I also had to trust the student to find the truth within him/herself and be courageous enough to express it. Embarrassment is a common condition of that age and I wanted to reassure the student that a revelation of his or her true feelings and insights was part of becoming a Bar/Bat Mitzvah. After all, how can we take on the responsibilities of a tradition if we do not understand our personal relationship to it?

I divided the Shema into five sections. Each part has specific questions that arise from the nature of the words. That is the starting place, but where it goes, no on knows. That is part of the spiritual journey. I like to be surprised by what the students discover for themselves as they go to new places of personal discovery in the telling of their own story. They are not able to answer every question. Some make sense to them and some do not. The goal is to find the entryway into the child’s experience and then let the telling begin. The response is not always positive. I do my best to leave room for questioning, cynicism, resistance, and even anger. It is my hope that we can engage in a dialogue that allows them to grow up in their relation to the tradition as they wrestle with its essential teachings.

Shema

We look at the six words of the Shema and try to translate them. It’s not an easy task. What are these words trying to say? What does it mean to listen? We talk about the custom of covering one’s eyes while saying the Shema, so that one can truly listen. What are we listening for? To whom are we listening? As we move on to the second word, we ask, who is Israel? It can mean the people, the land, and the literal translation of "God-wrestler." We talk about the biblical story of Jacob wrestling with the angel and receiving his spirit name of Yisrael. Translating Yisrael as "God-wrestler" also allows us to read this verse in a more universal way, since most people we know are searching for the meaning of life and engaged in some relationship to a power greater than themselves. Is our God Jewish, or is there one God who manifests in many different ways for all of creation? We look at the three God words in a row - YHVH Eloheynu YHVH - and talk about the transcendant qualities of God and the immanence of God. We discuss compassion and karma (cause and effect), and the idea that the great power of God is personal for each and every one of us. The last word, Echad, brings up a lot of questions. There are so many different ways to understand the meaning of "one" - alone, unique, above in heaven, a part of everything. This is an interpretation that evolves as we, as humans, evolve, from childhood to adulthood, and through every new wave of conscious awareness. We look at the enlarged Ayin of Shema and the Dalet of Echad and discuss what it means to be witnesses to something that we cannot see.

After defining and discussing the nature of these words and coming up with our own translation, we begin to talk about God in their lives. Who is God for you? We talk about God’s gender and all the names we have for God in Judaism. Have you ever felt or experienced God in your life? Maybe you don’t call it God, but you feel a presence, or a tingling in your spine. Have you ever prayed to God? What do you pray for? When do you pray? Can you pray in the synagogue? Why or why not? Can you pray to God in nature? This is when the storytelling begins. It’s often difficult to talk about God, if the student’s family is not spiritually attuned, but it is my belief that each of us has a relationship with God. Sometimes the child will relate a story of a time they prayed to God to pass a test or to win a sports game. Sometimes they have experienced an illness in the family, or a death. Some are more articulate than others, but each one has a story.

Barukh Shem

We begin by learning that these six words are not found in the Torah, whereas all the other words of the three paragraphs are. Why was this verse inserted into the morning and evening prayer service? What does it add to the Shema and where does it come from? We learn several midrashim regarding the origins of these words. There is one midrash that says that when Moses ascended to heaven to receive the Ten Commandments, these are the words that he heard the angels saying. From their vantage point, they were looking out and declaring the great glory of creation. Another midrash says that when Jacob was dying, his children gathered around his bed and declared their allegiance to his path of faith. They said, "Shema Yisrael (Jacob) YHVH Eloheynu YHVH Echad." And Jacob responded with surprise and gratitude, "Baruch Shem K’vod Malchuto L’olam Va’ed."

We then begin the process of translating these words, which are somewhat vague. Baruch indicates blessing and Shem refers to the name of God without saying it. K’vod is honor or glory and Malchuto is God’s kingdom, which is this world and the way that God manifests in every part of it. L’olam va’ed means forever. The question is, how do you see God in this world? Is there a place that you have been that had such awesome beauty that you felt God was there with you? Describe the details of that place - the sunlight, the air, the water, the trees, the birds, the snow, the feelings inside of you. Sometimes the kids are awed by the perfection of nature, sometimes by the seasons, and sometimes by animals or birds. The most important thing is for them to connect an experience that they have had in the natural world with the creative presence of God. The Shema takes us to a private place of unification with the God of being and the Baruch Shem brings us into God’s presence in every detail of the world. The Baruch Shem serves as a bridge to the V’ahavta.

V’ahavta

How can you love God with all your heart, soul, and strength? Is this possible? It’s a pretty tall order, especially if God isn’t a part of your daily vocabulary. How can you be told to love someone if you don’t even know him or her? Most kids don’t feel connected to God in such a deep way, so I ask them what their passion in life is, what they truly love. It can be sports, music, rock collecting, drama, camping. Many say it is their family and friends. This is an opportunity for them to describe what calls them and shapes their internal life. I ask them to tell a recent story about their passion and why it is important to them.

Then, focusing on the words, v’shinantam l’vanecha, "and you shall teach your children," I ask them about their parents and what they have learned from them. At first they might be a little shy. I reassure them that this is not an expose, but a deep way of appreciating what their parents have taught them and the best way to say, "thank you." We talk about each parent separately and I ask if there is a phrase that the mom or dad repeats that encourages them or guides them. I ask about the work that each parent does in the world and what they admire about their parents. I ask them to open their hearts and describe the influence each parent has had on their lives. This is often the most touching part of the Shema. It is a profound way of acknowledging what the parents have given to the child. This can also include grandparents and siblings. Family is the most influential part of a child’s life and they have a lot to say about this. I am always sensitive to family dynamics. Sometimes a child is adopted and has only one parent, sometimes the parents are divorced and there may be a blended family, and sometimes there may be financial or emotional problems.. I do not want to be invasive, but I want the child to be able to affirm his/her inheritance and know that s/he will take this with them into their adult lives.

If appropriate, we look at the teachings on tefillin and mezuzah and I ask why someone would want to put the words of the Shema on the arm, the head, and the doorpost of their home. We talk about the sanctity of body and home and how we humans need reminders to stay connected to the Holy One of Blessing.

V’haya Im Shamo’a

In the Baruch Shem, we talked about the beauty of this world. Now we have an opportunity to discuss ecological concerns and ways in which the child chooses to take action and work for healing the planet, Tikkun Olam. As we study this paragraph from Deuteronomy 11:13 we see its similarities to Deuteronomy 6:4 - loving God, passing it on to our children, tefillin and mezuzah. What stands out in this paragraph is how our actions affect the world around us. If we live in harmony with the laws of nature and care for the world that we have been given, then it will provide all that we need. But if we worship false gods, then the heavens will close up, there will be no food, and we will die.

I ask the kids about false gods. At first they respond by saying that false gods are idols, but then I ask them about what people really worship today and they name money, power, and fame as some of our modern idols. From here we begin to see how human greed is destroying the earth and that we need to return to the natural harmony of God’s rhythms. They list their concerns and the causes that they have worked for including recycling, hunger, abuse, and pollution . It is very important that they see the connection between the concerns of the Torah and their modern day concerns for the survival of the planet. Many of the kids have done projects in school or have particular concerns that can be expressed here. The description of the heavens closing can represent acid rain or the hole in the ozone layer. As genetically engineered seeds are used, there is a concern that the earth will no longer be able to naturally bear fruit and that all the neighboring plants will be harmed by the effects of human manipulation. There is a delicate balance which we must honor and we must not be afraid to speak up.

Vayomer HaShem

The third paragraph of the Shema, Numbers 15:37, is different from the other two. Rather than tefillin and mezuzah, it refers to the tzitzit of the tallit as a reminder of the mitzvot. Many of the kids have learned to tie tzitzit or made their own tallit, so I ask them to talk about that process. We talk about the nature of mitzvot, what their purpose is, and which ones they know about and fulfill in their own lives. Usually the kids say that mitzvot are good deeds, or they mention the Ten Commandments, but they rarely understand the concept of mitzvot as guidelines for holy action in the world. We talk about the bracha formula that says, "asher kidshanu b’mitzvotav" and question how the observance of mitzvot is connected to holiness. I ask them what it means to be holy, and that is perhaps the hardest question of all to answer.

It is a subtle concept to comprehend how we draw close to God in the way that we act. The end of the paragraph is reminiscent of the Ten Commandments and we discuss how the Children of Israel left Egypt to serve God rather than other masters. We question the meaning of freedom and how it is more than the ability to do whatever we want, but it comes with the responsibility and the desire to help others and to act kindly in the world.

The kids, of course, have their own words for all of these concepts and I encourage their fresh approach and individual interpretations. It is my job to open their hearts and minds and it is their job to be themselves. Since I do the writing and read it back to them, it allows them to get in touch with deep feelings and insights that might otherwise be lost in the writing process. This is an effective approach to preparing a D’var Torah, no matter what the physical or mental limitations of a child. By the end, the students are amazed by the wisdom that has come through them and there is a sense of awesome delight as they share their stories with the community on their Bar/Bat Mitzvah day.


		Interpreting the Shema
	Interpreting the Shema as a Path to Personal Theology by Hanna Tiferet Siegel For many years, I have been a B’nai Mitzvah teacher in communities of disenfranchised and assimilated Jews. Early on, it became clear to me that the power of the Bar/Bat Mitzvah passage could last a lifetime if it were a meaningful experience for the student. I knew that our brief time of study together had to be relevant and creatively grounded in tradition. I saw it as a precious opportunity, when the window of wonder was still open for these children-becoming-adults. I taught my students the basic synagogue skills, each one according to his or her ability - chanting Torah, Haftarah, leading parts of the service, interpreting the message of the Torah, but there was something lacking. I witnessed the thank you’s for family and friends given at the end of the service and felt that it was too predictable. I sought a different model. As I looked at the traditional framework of the liturgy, I knew that I wanted the students to explore and understand the words of the Shema. As the essential message of Jewish religious practice, it held within it endless mysteries and countless interpretations. By studying the three paragraphs of the Shema and the Baruch Shem, I felt that we could tap into their personal theology and philosophy of life and see the relevance of these ancient words today Although they weren’t necessarily able to express the depth of their wisdom in written form, they could speak it, and so I developed a dialogical process in which I asked them questions and they were able to free-associate and tell their stories, while I wrote them down. At first there was often a stiffness and resistance because they were straining their brains to come up with the right answer. But once they settled into a level of trust in me, the process, and their own inner wisdom, the heart opened and their insights flowed freely. I also had to trust the student to find the truth within him/herself and be courageous enough to express it. Embarrassment is a common condition of that age and I wanted to reassure the student that a revelation of his or her true feelings and insights was part of becoming a Bar/Bat Mitzvah. After all, how can we take on the responsibilities of a tradition if we do not understand our personal relationship to it? I divided the Shema into five sections. Each part has specific questions that arise from the nature of the words. That is the starting place, but where it goes, no on knows. That is part of the spiritual journey. I like to be surprised by what the students discover for themselves as they go to new places of personal discovery in the telling of their own story. They are not able to answer every question. Some make sense to them and some do not. The goal is to find the entryway into the child’s experience and then let the telling begin. The response is not always positive. I do my best to leave room for questioning, cynicism, resistance, and even anger. It is my hope that we can engage in a dialogue that allows them to grow up in their relation to the tradition as they wrestle with its essential teachings. Shema We look at the six words of the Shema and try to translate them. It’s not an easy task. What are these words trying to say? What does it mean to listen? We talk about the custom of covering one’s eyes while saying the Shema, so that one can truly listen. What are we listening for? To whom are we listening? As we move on to the second word, we ask, who is Israel? It can mean the people, the land, and the literal translation of "God-wrestler." We talk about the biblical story of Jacob wrestling with the angel and receiving his spirit name of Yisrael. Translating Yisrael as "God-wrestler" also allows us to read this verse in a more universal way, since most people we know are searching for the meaning of life and engaged in some relationship to a power greater than themselves. Is our God Jewish, or is there one God who manifests in many different ways for all of creation? We look at the three God words in a row - YHVH Eloheynu YHVH - and talk about the transcendant qualities of God and the immanence of God. We discuss compassion and karma (cause and effect), and the idea that the great power of God is personal for each and every one of us. The last word, Echad, brings up a lot of questions. There are so many different ways to understand the meaning of "one" - alone, unique, above in heaven, a part of everything. This is an interpretation that evolves as we, as humans, evolve, from childhood to adulthood, and through every new wave of conscious awareness. We look at the enlarged Ayin of Shema and the Dalet of Echad and discuss what it means to be witnesses to something that we cannot see. After defining and discussing the nature of these words and coming up with our own translation, we begin to talk about God in their lives. Who is God for you? We talk about God’s gender and all the names we have for God in Judaism. Have you ever felt or experienced God in your life? Maybe you don’t call it God, but you feel a presence, or a tingling in your spine. Have you ever prayed to God? What do you pray for? When do you pray? Can you pray in the synagogue? Why or why not? Can you pray to God in nature? This is when the storytelling begins. It’s often difficult to talk about God, if the student’s family is not spiritually attuned, but it is my belief that each of us has a relationship with God. Sometimes the child will relate a story of a time they prayed to God to pass a test or to win a sports game. Sometimes they have experienced an illness in the family, or a death. Some are more articulate than others, but each one has a story. Barukh Shem We begin by learning that these six words are not found in the Torah, whereas all the other words of the three paragraphs are. Why was this verse inserted into the morning and evening prayer service? What does it add to the Shema and where does it come from? We learn several midrashim regarding the origins of these words. There is one midrash that says that when Moses ascended to heaven to receive the Ten Commandments, these are the words that he heard the angels saying. From their vantage point, they were looking out and declaring the great glory of creation. Another midrash says that when Jacob was dying, his children gathered around his bed and declared their allegiance to his path of faith. They said, "Shema Yisrael (Jacob) YHVH Eloheynu YHVH Echad." And Jacob responded with surprise and gratitude, "Baruch Shem K’vod Malchuto L’olam Va’ed." We then begin the process of translating these words, which are somewhat vague. Baruch indicates blessing and Shem refers to the name of God without saying it. K’vod is honor or glory and Malchuto is God’s kingdom, which is this world and the way that God manifests in every part of it. L’olam va’ed means forever. The question is, how do you see God in this world? Is there a place that you have been that had such awesome beauty that you felt God was there with you? Describe the details of that place - the sunlight, the air, the water, the trees, the birds, the snow, the feelings inside of you. Sometimes the kids are awed by the perfection of nature, sometimes by the seasons, and sometimes by animals or birds. The most important thing is for them to connect an experience that they have had in the natural world with the creative presence of God. The Shema takes us to a private place of unification with the God of being and the Baruch Shem brings us into God’s presence in every detail of the world. The Baruch Shem serves as a bridge to the V’ahavta. V’ahavta How can you love God with all your heart, soul, and strength? Is this possible? It’s a pretty tall order, especially if God isn’t a part of your daily vocabulary. How can you be told to love someone if you don’t even know him or her? Most kids don’t feel connected to God in such a deep way, so I ask them what their passion in life is, what they truly love. It can be sports, music, rock collecting, drama, camping. Many say it is their family and friends. This is an opportunity for them to describe what calls them and shapes their internal life. I ask them to tell a recent story about their passion and why it is important to them. Then, focusing on the words, v’shinantam l’vanecha, "and you shall teach your children," I ask them about their parents and what they have learned from them. At first they might be a little shy. I reassure them that this is not an expose, but a deep way of appreciating what their parents have taught them and the best way to say, "thank you." We talk about each parent separately and I ask if there is a phrase that the mom or dad repeats that encourages them or guides them. I ask about the work that each parent does in the world and what they admire about their parents. I ask them to open their hearts and describe the influence each parent has had on their lives. This is often the most touching part of the Shema. It is a profound way of acknowledging what the parents have given to the child. This can also include grandparents and siblings. Family is the most influential part of a child’s life and they have a lot to say about this. I am always sensitive to family dynamics. Sometimes a child is adopted and has only one parent, sometimes the parents are divorced and there may be a blended family, and sometimes there may be financial or emotional problems.. I do not want to be invasive, but I want the child to be able to affirm his/her inheritance and know that s/he will take this with them into their adult lives. If appropriate, we look at the teachings on tefillin and mezuzah and I ask why someone would want to put the words of the Shema on the arm, the head, and the doorpost of their home. We talk about the sanctity of body and home and how we humans need reminders to stay connected to the Holy One of Blessing. V’haya Im Shamo’a In the Baruch Shem, we talked about the beauty of this world. Now we have an opportunity to discuss ecological concerns and ways in which the child chooses to take action and work for healing the planet, Tikkun Olam. As we study this paragraph from Deuteronomy 11:13 we see its similarities to Deuteronomy 6:4 - loving God, passing it on to our children, tefillin and mezuzah. What stands out in this paragraph is how our actions affect the world around us. If we live in harmony with the laws of nature and care for the world that we have been given, then it will provide all that we need. But if we worship false gods, then the heavens will close up, there will be no food, and we will die. I ask the kids about false gods. At first they respond by saying that false gods are idols, but then I ask them about what people really worship today and they name money, power, and fame as some of our modern idols. From here we begin to see how human greed is destroying the earth and that we need to return to the natural harmony of God’s rhythms. They list their concerns and the causes that they have worked for including recycling, hunger, abuse, and pollution . It is very important that they see the connection between the concerns of the Torah and their modern day concerns for the survival of the planet. Many of the kids have done projects in school or have particular concerns that can be expressed here. The description of the heavens closing can represent acid rain or the hole in the ozone layer. As genetically engineered seeds are used, there is a concern that the earth will no longer be able to naturally bear fruit and that all the neighboring plants will be harmed by the effects of human manipulation. There is a delicate balance which we must honor and we must not be afraid to speak up. Vayomer HaShem The third paragraph of the Shema, Numbers 15:37, is different from the other two. Rather than tefillin and mezuzah, it refers to the tzitzit of the tallit as a reminder of the mitzvot. Many of the kids have learned to tie tzitzit or made their own tallit, so I ask them to talk about that process. We talk about the nature of mitzvot, what their purpose is, and which ones they know about and fulfill in their own lives. Usually the kids say that mitzvot are good deeds, or they mention the Ten Commandments, but they rarely understand the concept of mitzvot as guidelines for holy action in the world. We talk about the bracha formula that says, "asher kidshanu b’mitzvotav" and question how the observance of mitzvot is connected to holiness. I ask them what it means to be holy, and that is perhaps the hardest question of all to answer. It is a subtle concept to comprehend how we draw close to God in the way that we act. The end of the paragraph is reminiscent of the Ten Commandments and we discuss how the Children of Israel left Egypt to serve God rather than other masters. We question the meaning of freedom and how it is more than the ability to do whatever we want, but it comes with the responsibility and the desire to help others and to act kindly in the world. The kids, of course, have their own words for all of these concepts and I encourage their fresh approach and individual interpretations. It is my job to open their hearts and minds and it is their job to be themselves. Since I do the writing and read it back to them, it allows them to get in touch with deep feelings and insights that might otherwise be lost in the writing process. This is an effective approach to preparing a D’var Torah, no matter what the physical or mental limitations of a child. By the end, the students are amazed by the wisdom that has come through them and there is a sense of awesome delight as they share their stories with the community on their Bar/Bat Mitzvah day.