ever and ever." The Rabbis considered that Jews might recite "Blessed be the name of God's glorious Kingdom for ever and ever" aloud, but rejected that option, as Moses did not say those words in . The Rabbis considered that Jews might not recite those words at all, but rejected that option, as Jacob did say the words. So the Rabbis ruled that Jews should recite the words quietly. Rabbi Isaac taught that the School of Rabbi Ammi said that one can compare this practice to that of a princess who smelled a spicy pudding. If she revealed her desire for the pudding, she would suffer disgrace; but if she concealed her desire, she would suffer deprivation. So her servants brought her pudding secretly. Rabbi Abbahu taught that the Sages ruled that Jews should recite the words aloud, so as not to allow heretics to claim that Jews were adding improper words to the Shema. But in Nehardea, where there were no heretics so far, they recited the words quietly. Rabbi Phinehas ben Hama taught that the Israelites merited to recite the Shema at the Revelation on Sinai, for it was with the word Shema that God first began to speak at Sinai when God said in , 6: "Hear, O Israel . . . I am the Lord your God," and the Israelites all answered with the words of "The Lord our God, the Lord is One." And Moses said, "Blessed be the name of His glorious kingdom for ever and ever." The Rabbis told that when Moses ascended to heaven, he heard the ministering angels saying to God, "Blessed be the name of His glorious kingdom for ever and ever." Moses brought this declaration down to Israel. Rav Assi explained why Jews do not make this declaration aloud, comparing this to a man who took jewelry from the royal palace and gave it to his wife, telling her not to wear it in public, but only in the house. But on the Day of Atonement, when Jews are as pure as the ministering angels, they do recite the declaration aloud. Rabbi Johanan considered twice daily recitation of the Shema () to fulfill the commandment of that "this book of the law shall not depart out of your mouth, but you shall meditate therein day and night." Rabbi Jose interpreted the analogous term "continually" (, tamid) in , which