1+-+Structure


 * __ S __TRUCTURE**

The שְׁמַע is the centerpiece of the section of the Jewish prayer service called “ שְׁמַע and Its Blessings.” The prayers and blessings said prior to this section are considered “preliminary,” and so the congregation is called together at the start of “ שְׁמַע Its Blessings” and with the בָּרְכוּ often referred to as the call to worship.
 * Background**

Two blessings precede the שְׁמַע – one is on the theme of creation (//Ma’ariv Aravim// in the evening and //Yotzer Ohr// in the morning) and one is on the theme of revelation – i.e., that God’s love for the Jewish people is deeply tied up with our connection to Torah (//Ahavat Olam// in the evening and //Ahavah Rabbah// in the morning). One blessing on the theme of redemption always comes after the שְׁמַע (this blessing includes the //Mi __H__amo__h__a//), and in the evening a second blessing (//Hashkiveinu//) is added. [For a detailed explanation see: []]

All of these blessings are a unit, and at its center, brings worshippers to a core understanding of Jewish thought (i.e., the שְׁמַע and its important ideas). See **STRUCTURE: RESOURCE SHEET A**.



**__ ACTIVITY IDEAS: __**
 * Where** שְׁמַע **fits in the worship service**

1) Prior to class, wrap a piece of jewelry in tissue paper, place it in a gift box, wrap the box and put a ribbon around it. Show it to students and ask them:
 * Based on the box and how it’s wrapped, what would they expect that what’s inside is very special (thumbs up) or not special at all (thumbs down). They could do a “thumb in the middle” if they’re not sure.
 * Then, have one student take the ribbon off.


 * Looking at the wrapped box, ask students why they think someone might have gone to the trouble of wrapping up the item? After all, it takes a while to get through the ribbon, paper, and box to get to what’s inside. [Possible answer: “builds anticipation,” showing that what’s inside is special enough to the person who wrapped it, etc.]
 * Then, have one student take the paper off.
 * Looking at the box itself, ask students what it feels like when they get a gift and have to take off the ribbon and wrapping paper, as compared to being given something with no wrapping.
 * Then have one student open the box


 * Looking at the tissue paper (still hiding the jewelry), ask students what could be so special that it’s been wrapped up so nicely?
 * Then, have one student unwrap the tissue paper to find the piece of jewelry.

Review the insights that students had while opening the box, and tell them that the people who put together our prayerbook wrapped up a very special prayer, not with ribbon, wrapping paper, a box and tissue paper … but with other prayers. Bring out another small box that you set up in advance - have the words of the actual שְׁמַע prayer wrapped up in a box with ribbon, wrapping paper and tissue paper. Tell students that there are blessings we say that wrap up one of the most important prayers Jews say.
 * Pull off the ribbon as you say, “first we sing the בָּרְכוּ .” It tells us it’s time to pay attention as we pray because we’re praising God.


 * Unwrap the paper as you say, “then we say a blessing that praises of God who created the world – the light and the darkness, and life!”

Ask a student to read what you pulled out, thus identifying it as the שְׁמַע.
 * Open the box and pull open the tissue paper as you say, “and then we say a blessing that praises God who gives meaning to life through the Torah.”
 * Pull out the שְׁמַע and say, “and only then, we come to this very, very special prayer”

Refer to the poster that illustrates the structure of the שְׁמַע and its blessings (available through the JECC’s Teacher Center) and help students make a parallel between the prayers you talked about as you unwrapped the box with the שְׁמַע (these are the same blessings as are on the poster). Explain to the students that there are 1-2 blessings that come after the שְׁמַע itself – in some ways, the ones before and the ones after “hug” the שְׁמַע.

All of these blessings are considered one section of our Jewish worship service (//t’fillah//) – we call it “ שְׁמַע and its Blessings” or in Hebrew: שְׁמַע וּבִרְכוֹתֶיהָ. In their prayer study, they will be learning about and practicing the שְׁמַע itself, but it’s important to see where it fits in our //t’fillah//. Feel free to add that in Jewish worship there is a structure that can help get us in the right frame of mind for a particular prayer. Ask: What might the שְׁמַע being in the middle of these other prayers mean? See what students have to say. Stress that the שְׁמַע is a very important part of our worship and a very important part of our lives. Traditionally, Jews say the שְׁמַע during two prayer services, as well as other times during the day, like right before going to bed. [You might ask if there are students who say (or said when they were younger) שְׁמַע before bed.]

If the שְׁמַע was at the very beginning of our service, we might not be focused enough. If the שְׁמַע was at the end of our service, the power of the words might not be in our minds as we prayed the other blessings that make up our worship.

[NOTE: Each time the class begins to learn about or recites שְׁמַע, you should reference the larger poster so that students remember where it fits within the service.]

2) Ask students to look at the שְׁמַע and its blessings as they appear in their congregational siddur. If using //Mishkan T’Filah: A Reform Siddur//, have the students look at pages 58-73. In //Siddur Sim Shalom// (Conservative), have the students look at pages 281-285.

After the pairs have had a few minutes to look through this section of the //siddur//, ask them what they notice. If using //Mishkan T’Filah// then they should notice that each blessing before the שְׁמַע gets its own set of pages. Explain that one page (normally the right) has the actual blessing while the other side on the left has alternate readings that communicate what the blessing is telling us.
 * The שְׁמַע is given a two-page spread in //Mishkan T’filah//. What do the students think about this setup?
 * How does this set-up help us see that this prayer must be very important?

If using //Siddur Sim Shalom//, the students might notice that //Sh’ma U’virchoteha// (//Sh’ma// and Its Blessings) gets a heading on page 281 and then on the top of 282 there is a heading to introduce the שְׁמַע itself. Since the //siddur// already introduced the section, having this heading for the שְׁמַע sets it apart even more.
 * What do the students think about this?
 * How does this setup help the students to see that this prayer must be very important?

** Where we find the **** שְׁמַע ** 3) Create a scavenger hunt for students to find the many places where the שְׁמַע might be found in your building; your //madri__h__im// could be assigned the task of creating the clues a week or two before this lesson. At each station have an activity for the students, for example:

//__ The __////__ שְׁמַע __////__ is found in a Torah. __// The clue should lead to the sanctuary. Take out a Torah rolled in advance to Deuteronomy and ask the students to find the שְׁמַע. Start with more than 3 columns visible. If they cannot identify it, roll the Torah in a bit so that fewer columns are visible to narrow down the search. Do this until only the column with the שְׁמַע is showing. Once the שְׁמַע has been found or pointed out by the teacher, ask the students what stands out to them about the text. They might notice, or should be shown or told: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתולְעוֹלָם וָעֶד Though not the focus of this unit, students may ask about
 * The larger-than-normal ע at the end of the word שְׁמַע
 * The larger-than-normal ד at the end of the word אֶחָד
 * Only the first line is here, i.e., the Torah doesn’t include:
 * The lack of vowels. Yes, the שְׁמַע in the Torah – just like the rest of the texts in the Torah – has Hebrew characters without vowel signs
 * The embellishments on some of the letters, like on the שׁ . [You can give a very brief explanation, saying that those embellishments are called //tagin// and are like little crowns written onto some of the letters in the Torah.]

Once the students have had a chance to look at the text in the Torah, see if they can read the שְׁמַע in the Torah even though it does not have vowels. Most will probably be able to do this.

Then take out a //siddur// with which the students are familiar and see if the students can find the שְׁמַע. Ask them: How is the text in the //siddur// the same as the text in the Torah? How is it different? [The ע and ד at the end of שְׁמַע and אֶחָד might still be in a larger font, but in the //siddur// there may be vowels. Also, in the //siddur// the second line – the response – will be present.] Have them recite the שְׁמַע from the //siddur// as well. If it was not mentioned before, reciting it from the //siddur// will remind them that we have a line in the //siddur// that is not present in the Torah text. The teacher may want to refer back to the Torah and point out the absence of this line in the Torah. [In the Torah, the line right after //Sh’ma Yisrael// is the start of the וְאָהַבְתָּ, which is also part of the full שְׁמַע. וְאָהַבְתָּ is be taught in another unit.]

//__ The __////__ שְׁמַע __////__ is found in a m’zuzzah. __// The clue should lead to the gift shop where students can see an open //m’zuzzah//. For the purpose of the hunt, students will find the words on the שְׁמַע on the parchment (called a //klaf//). As part of the hunt, students could also count all the //m’zzuzot// in the building, noting where they are found, and where not (e.g., a bathroom door, a small closet and generally not on a sanctuary door). For more information on the //m’zuzzah//, see [].

//__ The __////__ שְׁמַע __////__ is found in a set of t’fillin. __// The clue should lead you to a place in the building where there is a set of //t’fillin// that someone can show students, especially the parchment. Perhaps your rabbi or cantor will have one that opens up to reveal the inside parchment. For more information on //t’fillin//, see [].

//__ The __////__ שְׁמַע __////__ is found in art work. __// There is a chance that in your building you have artwork related to שְׁמַע. If so, create a clue to take students to that piece and have someone help students look at it from the perspective of this prayer.

**How we say** ** שְׁמַע ** 4) There are people who say שְׁמַע with their eyes open, and others who say שְׁמַע with their eyes closed. a) Ask students to get up and stand in one part of the room if they recite שְׁמַע with their eyes open, or go to another part of the room if they do so with their eyes closed; those who have never really thought about it could stand between the two groups. Ask students how it makes them feel with their eyes open (for those who do it that way), and how those who close their eyes feel.

b) Show a video or two illustrating people reciting שְׁמַע and ask students what are the variety of reasons people might do it with their eyes closed
 * In this one, the rabbi explains how and why she covers her eyes: [].
 * In this one, there are a variety of images, but all are male and most are at the Kotel. Be sure to stop the video after “//e__h__ad//” []

c) Do an experiment with students to see how it feels with their eyes open or closed. As a class, recite שְׁמַע with eyes closed, and then with eyes open. For each, create a distraction with your own body – maybe you scratch your head, spin in a circle, or pick up a few books. Ask students again why some people close their eyes when reciting this important prayer.

d) [This can be done in the classroom, laying on the //bimah//, or sitting in the sanctuary.] Ask students to close their eyes and ask them to think about the words you say to them; you want them to imagine what these words mean. Do each phrase slowly: //In a normal voice recite the first line of// //the// שְׁמַע //, and then say:// Listen – People of Israel, all Jews Adonai is our God Adonai is One

//In a whisper, but audible, say the second line of the Sh’ma and then say:// We praise God’s glorious majesty Forever And ever And ever….

Ask students to open their eyes when they feel ready. Ask them, if they wish, to tell you what they imagined.

Encourage students to try closing their eyes and thinking about the words next time they are in services.

5) Play a game of “Memory” that illustrates the various ways people say שְׁמַע . Use the cards found on **STRUCTURE: RESOURCE SHEET B**, or the RESOURCES page on the שְׁמַע wikispace. [For local schools, the JECC has an enlarged set that may be randomly posted on the board or on the floor picture-side-down.] There is also a version developed using SmartBoard software that may be projected with a laptop and digital projector. As students turn over the photos, use the pictures to help explain the ways people say this prayer. In the beginning, you may need to do most of the talking, but as pictures repeat themselves, have the students provide the explanations.
 * __ Whether worshipers stand or sit when reciting it __ . [Traditionally worshipers stay in the position they were in before reciting the שְׁמַע, but some congregations still rise especially for the שְׁמַע or stay standing from the //Bar__h__u// through the recitation of the first two lines of the שְׁמַע .]
 * __ Before reciting ____ the ____ שְׁמַע ____, some people may cover their eyes with their hand or close their eyes __ . This is done to focus all attention and energy on the important statement being recited.


 * __ The first line of the ____ שְׁמַע ____ is said or sung aloud __ . Traditionally, the response (//Baruch Shem...//) is said quietly, but some congregations may say or sing it at the same volume.

6) Tell a midrashic story that gives us one possible reason why the first line of the שְׁמַע is said aloud, while the response is said quietly: The Jewish people are considered to have three “fathers” – Abraham, Isaac and Jacob. This story is about Jacob, who was given the name Israel (or Yisrael) after he wrestled with a messenger from God, an angel.

When Jacob was really old, he asked his sons to gather around him. Just like any good parent, Jacob wanted to know that they were going to continue believing in one God, the God of Abraham, the God of Isaac and the God of Jacob (himself!) Jacob asked his sons to promise to continue to follow God, and all of the sons answered together: //Hear Israel! (or pay attention, our father, Jacob!), the Eternal is our God, and God is One.// Jacob, happy with this answer, whispered his response (he was pretty old, so he was tired): //Baruch shem k’vod malchuto l’olam va’ed//. Blessed is God’s glorious majesty forever and ever.