Two months ago, we inaugurated our new siddur, Tefillah L’Moshe.

The rabbi and I had a number of goals for bringing a new prayer book to the congregation. One of the many comments I have received since we began to use the new siddur is that people find that they need to slow down their davening, a little, as they work their way through this prayer book. I hope that people find this a good thing because there is so much information there to absorb for the new and experienced davener.

One goal was to offer clear direction and guidance through the choreography of the service. Even if you are a well practiced davener, let me recommend that you begin to pay closer attention to what the rabbi and I have added to help make your prayer time educational as well.

Many of us do things or not do during praying just because that is how we have always done them. Sometimes this only leads to diversions from traditions or Minhagim other times it can, actually, be contrary to Halachic principles, such as saying “Baruch Hu Uvaruch Sh’mo,” at times when you shouldn’t.

In our first Bulletin enhancement to the siddur, the Shema has been chosen, a section of which (the third paragraph – page 210) is found below.

We prepare for the Shema on page 206, Vahavieinu leshalom … and bring us in peace from the four corners of the earth, where we gather the tzitziyot of the tallit (representing the four corners of the earth) in our left hand, opposite the heart, between the ring and little fingers.

On page 207, we cover our eyes with our right hand, or alternately close our eyes or stare directly into the siddur to create an atmosphere of Kavanah, concentration and recite Shema Yisrael …the Ayin of Shema and the Dalet of Echad are slightly enlarged as you would see in the script of the Torah. Abudraham, a fourteenth century Spanish rabbi explained that these letters spell the word “Ayd” meaning witness. By reciting the Shema we bear witness to God’s oneness.

The rabbis offer a variety of explanations for the addition in the Shema of the non Torah verse, Baruch Shem.

According to Midrash, this was the response of Jacob’s children when he asked them to continue following the path of the One God. Another states that Moses overheard the angels using this phrase to praise God and we whisper it so as not to let them know we are using their words. On Yom Kippur when it is said that man is as pure as the angels, we are allowed to say it out loud. According to the Mishna, this is the response said by the people to the saying of God’s name out loud in front of the people by the Cohen Gadol on Yom Kippur, and according to Nehemiah, in the Bayt Hamikdash during prayers, this verse was said instead of Amen as we do today.

Accept for Baruch Shem, we are obligated to recite the entire Shema so that we can hear each word aloud (see page 79).

On page 210, during the third paragraph of the Shema, we hold the tzitziyot in both hands and each time we say the word tzitzit, we kiss them. In the siddur you will see that these words are in bold print to help remind you. Also the words “Ur’item oto, you will look at it,” is in bold to remind you to look at them when reciting these words. To conclude the Shema, we add Emet from the next paragraph so as to say – It is “Emet” true that God is our God.

We continue to hold the tzitziyot on page 211 until we recite the word “La’ad” five lines from the bottom of the page and in bold type. At this point we kiss the tzitziyot and release them.