Mishneh Torah, Reading the Shema 1-2

Here's a deep dive into the Rambam's presentation of Kri'at Shema:

Hook

Ever wonder why the Shema has its specific structure, or why we whisper one particular line in the middle? The Rambam unpacks deep theological and historical underpinnings of this foundational prayer, revealing layers beyond mere recitation.

Context

The Mishneh Torah, unlike the Sefer HaMitzvot, presents halakha in a comprehensive, pedagogical code. Rambam's arrangement often prioritizes logical flow and accessibility over strict biblical chronology, which is key to understanding his presentation of Shema.

Text Snapshot

"We [are obligated to] recite the Shema twice daily - in the evening and in the morning... as [Deuteronomy 6:7] states: '...when you lie down and when you rise'..." (Mishneh Torah, Reading the Shema 1:1)

"What is it that one recites? These three sections: 'Hear O Israel...' (Deuteronomy 6:4-9), 'And if you will listen...' (Deuteronomy 11:13-21), and 'And God said...' (Numbers 15:37-41)." (Mishneh Torah, Reading the Shema 1:2)

"When reciting the Shema, after completing the first verse, one says quietly 'Blessed be the name of the glory of His Kingdom forever.'" (Mishneh Torah, Reading the Shema 2:1)

Close Reading

Structure: Rambam's Pedagogical Order

The Rambam orders the three Shema sections thematically: "Hear O Israel" for God's unity, then "And if you will listen" for mitzvot, and finally "And God said" (tzitzit) for remembering all commandments, including the Exodus (MT 1:2). This reflects a journey from acknowledging God's oneness to actively living His will.

Key Term: "זכירת יציאת מצרים" (Remembering the Exodus)

The obligation to mention the Exodus "both during the day and at night" (MT 1:2) is central. Nachal Eitan (on MT 1:1:1) notes Rambam doesn't list it as a separate mitzvah. Based on the Zohar, he suggests remembering the Exodus is integrated into "יחוד השם" (proclaiming God's unity), as the Exodus profoundly demonstrates God's unique sovereignty.

Tension: The Whispered Praise

Why is "Blessed be the name of the glory of His Kingdom forever" recited quietly (MT 2:1)? The Rambam traces its origin to Jacob's sons' spontaneous praise of God's unity (MT 2:2-4). This deeply personal, almost angelic, declaration is reserved for a quiet, intimate moment, reflecting its non-biblical origin and profound reverence.

Two Angles

While the Rambam integrates zichron Yetziat Mitzrayim (remembering the Exodus) into yichud Hashem and the broader mitzvah of Shema (Nachal Eitan on MT 1:1:1), Rashi (on Numbers 15:39, footnote to MT 1:2) emphasizes tzitzit's role in reminding us of all 613 mitzvot, with the Exodus mention as a foundational aspect of the covenant. This highlights differing perspectives on the distinctness of the Exodus remembrance.

Practice Implication

The Rambam's insistence on kavanah (intention) for the first verse of Shema (MT 2:1 and 2:3) means you must pause, focus, and consciously accept the yoke of Heaven for "Shema Yisrael Hashem Elokeinu Hashem Echad." This initial commitment sets the tone for the entire prayer.

Chevruta Mini

1. How does Rambam's rationale for including the Exodus in Shema (even at night when tzitzit aren't worn) shape our understanding of historical events' role in ongoing theological principles?
2. Considering Rambam's emphasis on precise articulation (MT 2:9-10), how do we balance perfect pronunciation with understanding the meaning, especially for diverse linguistic backgrounds?

Takeaway

The Shema is a meticulously structured declaration of faith, encompassing unity, mitzvot, and redemption, requiring focused intention and precise articulation.