Baruch Shem Kavod

when praying without a minyan:

(Almighty, faithful King)

Hear, Israel: the Lord is our God, the Lord is One. (Deut. 6:4)

said silently:

Blessed [is His] Name, Whose glorious kingdom is forever and ever.

And you shall love the Lord your God with all your heart and with all your soul and with all your might/possessions. And these words which I command you today, shall be upon your heart. And you shall teach them sharply to your children. And you shall discuss them when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall bind them for a sign upon your hand, and they shall be for totafos between your eyes. And you shall write them upon the doorposts of your house and upon your gateways. (Deut. 6:5-9)

(2) ... Rabbi Joshua ben Korhah said: Why was the section of “Shema” (which continues with v'ahavta) placed before that of “And it shall come to pass if you listen” (V'haya Im Shamoa)? So that one should first accept upon himself the yoke of the Kingdom of Heaven (Ohl Malchut Shamayim) and then take upon himself the yoke of the commandments (Ohl Mitzvot)..

(11) They shall talk of the majesty of Your kingship,

and speak of Your might,

12) to make known to humankind His mighty acts

and the majestic glory of His kingship.

The Gemara asks: What is the reason that we recite that passage: Blessed be the name of His glorious kingdom for ever and ever, even though it does not appear in the Torah? The Gemara answers: We recite it in accordance with that which Rabbi Shimon ben Lakish interpreted homiletically. As Rabbi Shimon ben Lakish said that it is written: “And Jacob called his sons and said, Gather around and I will tell you what will occur to you in the end of days” (Genesis 49:1). Jacob wanted to reveal to his sons when the complete redemption would arrive at the end of days (see Daniel 12:13), but the Divine Presence abandoned him, rendering him unable to prophesy. He said: Perhaps the Divine Presence has abandoned me because, Heaven forfend, one of my descendants is unfit, as was the case with my grandfather Abraham, from whom Ishmael emerged, and like my father Isaac, from whom Esau emerged. His sons said to him: Hear Israel, our father, the Lord is our God, the Lord is One. They said: Just as there is only one God in your heart, so too, there is only one in our hearts. At that moment Jacob our father said in praise: Blessed be the name of His glorious kingdom for ever and ever, as all his children were righteous. The Rabbis said: What should we do? Shall we recite this verse? But Moses our teacher did not say it in the Torah as part of Shema. Shall we not recite it? But Jacob said it. In order to resolve this dilemma they established that this passage should be recited in a whisper.

(35) Another idea: "Listen, O Israel-" from where did Israel merit the [commandment of the] reading of Shema? From the time that Jacob spread out to die, he called to all the tribes and said to them: "Maybe once I pass away, you will bow to another power?" From where [can we learn this]? For so it is written: "Gather and listen, sons of Jacob, [and listen to your father Israel] (Genesis 49)." What is 'and listen to your father Israel (heb. V'shimu El Yisrael Avichem)'? He said to them: The G-d of Israel is your father (an alternate meaning of 'El Yisrael Avichem'- reading "El" not as "to" but as "Ayl", i.e. "God")." They said to him: "Listen O Israel, Hashem is our G-d, Hashem is one." And he said in a whisper: "Blessed be the glorious name of His Kingship (ie. G-d) forever." Rabbi Levi said: "And what do Israel say today? 'Listen our forefather Israel, the same thing that you commanded us still abides among us, Hashem is our G-d, Hashem is one.'"

(2) The Yom Kippur service continues: The High Priest comes over to the scapegoat, places both his hands upon it, and confesses. And he would say as follows: Please, Hashem, Your people, the house of Israel, have sinned, and done wrong, and rebelled before You. Please, Hashem, grant atonement... as it is written in the Torah of Moses Your servant, saying: “For on this day atonement shall be made for you to cleanse you of all your sins; before the Lord you shall be purified” (Leviticus 16:30). And the priests and the people standing in the Temple courtyard, when they would hear the Explicit Name emerging from the mouth of the High Priest, they would kneel and prostrate themselves and fall on their faces, and say: Blessed is the name of His glorious kingdom forever and ever.

(11) Whatever the Holy Blessed One created in His world, he created only for His glory, as it is said: “Everyone who is called by My name and whom I have created for My glory, I formed him, yea I made him” (Isaiah 43:7), And it says: “The Lord shall reign for ever and ever” (Exodus 15:18).

(3) And this was his confession: I beg of You Hashem; I have sinned, acted wickedly and rebelled against You, I and my household. I beg of You, with Your Name, atone the sins, iniquities, and rebellions that I have sinned, acted wickedly, and rebelled against You, I and my household; as is written in the Torah of Moshe, Your servant, from the mouth of Your glory: “For on this day He will make atonement for you, to cleanse you from all your sins, before Adonoy.”

(4) And the priests and the people who were standing in the Temple Courtyard when they heard the glorious and awesome Name [of God] explicitly pronounced from the mouth of the High Priest with holiness and with purity, they bowed, prostrated themselves, offered thanks, and fell upon their faces and said, “Blessed [is His] Name, His glorious Kingdom is forever and ever.”

(5) And he prolonged the intoning of the Name until the worshippers completed [the response]. And, [completing the verse,] said to them: “You will be cleansed.” And [now] with your great goodness arouse Your mercy, and pardon Your faithful servant.

The Gemara asks: In what case is this statement said? This method applies in the outlying areas, i.e., everywhere except in the Temple. However, in the Temple itself this is not the correct procedure, as one does not answer amen in the Temple. Instead, one responds with a long blessing. The Gemara inquires: And from where is it derived that one does not answer amen in the Temple? The Gemara answers: As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” (Nehemiah 9:5). One might have thought that for all blessings there should be only one praise, i.e., all blessings are answered with amen. Therefore, the verse states: “That is exalted above all [al kol] blessing and praise,” which indicates that for every [al kol] blessing, you should give it its own praise. But if so, in the Temple, what would the prayer leader recite? He would conclude the blessing: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel. And instead of amen, they answer after him: Blessed be the name of His glorious kingdom forever and all time.

IT LACKS THE [REQUISITE] MEASURE? ....
And we find further in Yerushalmee, when one recited a b’rochoh on a turmus bean in order to eat it and it fell from his hands However, in regard to the turmus bean that fell after he said a b’rochoh, he did not know that it would fall from his hand and he recited the b’rochoh for that turmus bean, which is no longer here.
What must one do to correct the situation?And he should say: blessed is the name of his glorious kingdom forever and ever, because he said a b’rochoh in vain. And so it is proper to say on any b’rochoh in vain, blessed is the name of his glorious kingdom forever and ever.

(10) A person should not recite a blessing over any food or drink until it is brought before him.1The Shulchan Aruch (Orach Chayim 206:4) states that a person should hold the food in his right hand before reciting the blessing for it. If he2ignored the above directive and recited a blessing, and then the food was brought before him,3The blessing is considered to be in vain, and before partaking of the food, he must recite a second blessing.4There are some authorities who maintain that even though the food was not before one at the time the blessing was recited, if one was absolutely sure that it would be brought before him immediately, he can rely on that blessing (Mishneh Berurah 206:19).
When a person took food in his hand and recited a blessing, but [before he could eat it] it fell from his hand and was burned or washed away by a river,5or in any other way became inedible he should take other food and recite another blessing.6i.e., the first blessing is no longer in effect ,and a second blessing must be recited before eating. [This applies] even when the food is of the same species.7The Shulchan Aruch (Orach Chayim 206:6) adds, "and even if the other fruit was before him when he recited the blessing originally." The Ramah (based on the Hagahot Maimoniot) differs, and maintains that if he originally intended to partake of the other fruit as well, it is included in the first blessing and he should eat it without hesitation so that the blessing will not have to be repeated. He should also say, "Blessed be the Name of Him whose glorious kingdom is forever and ever" for the first blessing, so that he will not be considered to have recited a blessing in vain.8See Chapter 1, Halachah 15, which discusses the seriousness of reciting a blessing in vain. See also Hilchot Sh'vuot 12:9-11, where the Rambam discusses related concepts, concluding:
The Torah has adjured us "to fear [His] glorious and awesome name." Included in this fear is that it should not be mentioned in vain. If, because of a slip of the tongue, one mentioned God's name in vain, one should immediately praise and laud... it.
A person may stand over a stream of water, recite a blessing, and drink.9The Jerusalem Talmud (Berachot 6:1) mentions this instance as a contrast to the previous law. Although the water that was before him at the time he recited the blessing is not the water he drinks, this was his original intention.10He knew that the water would continue to flow. When he recited the blessing on the water, his intent was on water from the stream and not on the particular water before him at the time he recited the blessing.

(11) It is not only a false oath that is forbidden. Instead, it is forbidden to mention even one of the names designated for God29I.e., the seven names for God mentioned in Hilchot Yesodei HaTorah, ch. 6. although one does not take an oath. For the verse [Deuteronomy 28:58] commands us, saying: "to fear the glorious and awesome name."30See Sefer HaMitzvot (positive commandment 4) which quotes Sanhedrin 56a and Temurah 4a as deriving this concept from another prooftext (Deuteronomy 6:13 . Included in fearing it is not to mention it in vain.31For one does not treat something that is truly revered with such carelessness.
Therefore if because of a slip of the tongue, one mentions [God's] name in vain, he should immediately hurry to praise, glorify, and venerate it so that it will not have been mentioned [entirely] in vain. What is implied? If he mentions God's name, he should say: "Blessed be He for all eternity," "He is great and exceedingly praiseworthy,"32See Hilchot Berachot 4:10 which states that when a person recites a blessing in vain, he should say Baruch shem kevod malchuto leolam va'ed, "Blessed be the name of His glorious kingdom forever." or the like so that it will not have been [mentioned entirely] in vain.