Tefillah 049

112:
In the previous shiur we noted that the benediction which follows the Shema may be divided into two separate segments. The first segment, most (or all) of which we dealt last time, consists of a series of affirmations – possibly discrete in origin – that what we have said in the three parashot of the Shema is not a mere historical review of what once was accepted, but is a statement of faith which is still valid for us today (and, so the text runs, will be valid for all generations to come). It is the second segment of this benediction whose content and theme, in fact, give the benediction the name by which it is known in rabbinic parlance: ge'ulah, redemption.

113:
The third parashah of the Shema has two themes. The main theme is, of course, tzitzit, the requirement to have tassels on the four corners of a four-cornered garment. The second theme comes into play right at the very end of the parashah, in the 'signature' to the law:

The second segment of the ge'ulah benediction develops this theme. It recalls God's help in times past when it was the saving intervention of the Deity which rescued our ancestors from dire distress:

It is possible that this paragraph is yet another affirmation of faith, coming after those mentioned in the previous shiur. If it is true that the first segement of Emet ve-Yatziv is not unitary (and this is by no means certain) then this last version of the affirmation of faith serves as a most suitable link to the next segment.

114:
Our classical sources lay down the items that must be mentioned in this part of the benediction. In the Tosefta [Berekhot 2:1] we are told that

The Gemara of Eretz-Israel quotes the various views mentioned in the above baraita and then adds:

And, indeed, in the ancient liturgy of Eretz-Israel that was always the wording of the concluding berakhah of this benediction – both morning and evening. Our present text, however, follows the Babylonian liturgy, and the benediction concludes:

115:
All these elements – and more – are mentioned in the text of this benediction as it appears in our prayer books today:

116:
The text then goes on to note that all these miracles of salvation caused the Israelites, having crossed safely to the other side of the sea, to break into joyous song:

And the paean of praise ended with the majestic affirmation that

117:
The text of the conclusion of this benediction as it now stands in the version of the liturgy which is accepted in our congregations includes a prayer for Israel's present redemption (which was not the original intent of the benediction):

And concludes with a quotation from the book of Isaiah [47:4]:

The benediction closes, as mentioned above, with the berakhah:

118:
This is, perhaps, the place to point out an error which is done at this point by many who lead the services. The Morning Amidah must follow immediately upon the last berakhah of the recitation of the Shema with no interruption. Indeed, there was even a custom to co-ordinate the recitation of these two liturgical pieces so that the recitation of the Amidah would commence exactly at sunrise. In order to remind worshippers that they should not permit any interruption at this point, but proceed straight to the recitation of the Amidah, the custom grew up of having the Cantor end this berakhah in an undertone. It is much preferable by far that this not be done: the end of the berakhah must still be heard by the congregation, and according to all the great poskim [decisors], the congregation must clearly hear all of the the benediction in order to respond Amen (On this see, for example, the Tur Oraĥ Ĥayyim 111.) Many less knowledgeable leaders of the service drop their voice even before other recitations of the Amidah – Mussaf or Minĥah – where this custom is really inappropriate. According to a responsum passed fairly recently by the Committee for Jewish Law and Standards of the Rabbinical Assembly, the cantor should not drop his or her voice at all (in any of these places) and the congregation should respond Amen out loud, as is usual.

119:
At long last this concludes our study of the section of the Shabbat Morning Service known as the Recitation of the Shema. God willing, in our next shiur we shall begin our study of the recitation of the Amidah.

One last comment concerning tzitzit and tallit has reached me. It was sent to me by Elaine Friedland, who writes:

Another point about the old Ashkenazi custom vis-à-vis the first time a male dons a tallit, is that centuries ago children typically married in their teenage years. Therefore, there wouldn't have been a great gap between the Bar Mitzvah and the Marriage ceremony.