20 Aug THE FUNDAMENTAL MESSAGE OF SHEMA YISROEL

In Parshas Shoftim,
when the Kohein
exhorted the troops
before battle, he said
Shema Yisroel, and Rashi
interprets his message,
“Afilu ein bahem zchus
ela Krias Shema bilvad,
k’dai atem she’yoshia
es’chem – Even if you only have the merit of
the saying of Shema Yisroel, you are worthy
to be saved.” Thus, it certainly behooves
us, during these dangerous times, to brush
up on our understanding of the all-important
declaration of Shema Yisroel.

For starters, the name Hashem (spelled yud-
hei-vav-hei) is explained with two definitions:

Adon HaKol, the Lord of All, and Hu hoyah,
hoveh, v’yihiyeh, He Who was, is, and will
be. Elokeinu, we translate as “Takif u’baal
hayecholos kulo – the Mighty One who has
every conceivable power.” Hashem also refers
to the manifestation of midas harachamim, the
attribute of mercy, while Elokeinu refers to
midas hadin, the attribute of strict justice.
When we say Hashem Elokeinu Hashem
Echad, first of all we are declaring that in the
present galus, Hashem is just Elokeinu, our G-d
only. But with the coming of Moshiach and
Hashem’s revelation, then it will be Hashem
Echad, Hashem will be the One and Only for
everyone. We are also expressing that in our
present state we feel the distinction of Hashem

and Elokeinu, that there is a manifestation of
mercy and also of stern judgment. But, in the
future, we will have the clarity of Hashem
Echad, that everything is only from the
goodness of a merciful G-d.
When we are m’kabel the ohl Malchus
Shamayim, when we accept the yoke of
Heaven, we proclaim Hashem Echad (spelled
alef-ches-daled), that Hashem is the One
and Only. As the Kitzur Shulchan Orech
elaborates: the alef, which is numerically one,
represents that G-d is the One and Only; the
ches, which is numerically eight, represents
the seven heavens and one earth; the daled,
which is numerically four, represents the four
directions. Reb Yisroel Salanter, zt”l, zy”a,
famously says that while we are appointing
Hashem over the heavens, the earth and the
four directions, we shouldn’t forget to appoint
Him over ourselves as well. When we say
Echad, we should have in mind that Hashem
is Unique and nothing exists independent of
Him.
Taking one’s time to have these thoughts in
mind is well worth it. The Gemora informs us,
“Kol hamarich b’Echad, marichin lo yomov
u’shnosov – Whoever prolongs the word
Echad will have one’s life qualitatively and
quantitatively prolonged.” The poskim inform
us that this doesn’t refer literally to saying
the word Echad stretched out. This can lead
to the improper pronunciation of the word.
Rather, it means to start thinking of these

ideas while saying Echad, and to take the time
to pause afterwards, to finish reflecting upon
these concepts before continuing with Baruch
Sheim…
Rav Yehuda Leib Chasman, zt”l, zy”a, in the
third volume of his monumental Ohr Yahel,
asks a powerful question. If Shema Yisroel is
meant to be solely our acceptance of the yoke
of Heaven, why don’t we say, “Ani ma’amin
sheHashem Elokeinu Hashem Echad – I
believe that Hashem is our G-d and Hashem
is One”? What is the purpose of the prefatory
remark, Shema Yisroel? He answers with an
extremely fundamental concept. When we
preface our commitment with Shema Yisroel,
Hear O Yisroel, we accept upon ourselves a
specific hanhagas hachaim, a direction of life.
That direction of life is to behave in a way that
all of Yisroel who view us will realize that
Hashem is our G-d. In other words, we accept
upon ourselves a refined lifestyle, where
anyone who observes us will see that we are
not simply living haphazardly, according to
our instincts. Rather, we are taking directions
from the One G-d Above.
Rav Chasman elaborates further that it fits
like a glove with the continuing verse of
“V’ahavta es Hashem Elokecha – And you
should love Hashem, your G-d,” which the
Gemora in Yoma [86a] interprets, “She’yhei
Sheim Shamayim misaheiv al yadecha – That
the Name of Heaven should be loved through
you.” We should live a life of such kindness,

sensitivity and integrity that people will
come to love the G-d Who instructs us how
to behave. This is the affirmation of Shema
Yisroel which serves as a protection for us in
all situations.
May it be the will of Hashem that we
concentrate on these thoughts as we say this
declaration multiple times throughout the
day, and in that merit may Hashem bless us
with long life, good health, and everything
wonderful.