Whispers of Greatness An Exploration of בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

Hear, O Israel: The Lord our God; the Lord is one. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.

^{R. Yosef Karo 1488, Toledo, Spain - 1575 Tzfat}
After the first verse [of Shema], one needs to say, "Blessed is the Name of His glorious Kingdom forever and ever" in an undertone.

And this is what he would say in his confession: Please, God, I have sinned, I have done wrong, and I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And the priests and the people respond after him: B"ShKMLV:

^{R. Yosef Karo 1488, Toledo, Spain - 1575 Tzfat}

On the Night of Yom Kippur and on the next day we say “B"ShKMLV” in a loud voice.

In what case is this statement said? In the outlying areas, however, in the Temple this is not right, as one does not answer amen in the Temple. And from where is it derived that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your G-d, 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. amen. Therefore, the verse states: “That is exalted above all [al kol] blessing and praise,” which indicates that upon every [al kol] blessing, you should give it its own praise. And thus in the Temple, what would the leader recite? He would conclude: Blessed be the Lord, G-d of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel. And they answer after him: B"ShKMLV... And this was the custom Rabbi Ḥalafta established in Tzippori, and Rabbi Ḥananya ben Teradyon in Sikhni. And when this matter came before the Sages, they said: They would not act in accordance with this custom except at the Eastern Gate of the Temple and on the Temple Mount.

And Yaakov called to his sons, and said, Gather yourselves, that I may tell you that which shall befall you in the last days.

^{R. Shlomo Yitzchaki 1040-1105 Troyes, France}

That I may tell you — He wished to reveal to them the End but the Shechinah left him and he began to speak of other things.

And we, what is the reason that 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 the end of days, but the Divine Presence abandoned him, rendering him unable to prophesy. He said: Perhaps, Heaven forfend, one of my descendants is unfit, as was the case with my grandfather Abraham, who had Ishmael, and my father Isaac, who had Esau? His sons said to him: Hear Israel, our father, the Lord is our G-d, the Lord is One. They said: Just as there is only one G-d in your heart, so too, there is only one in our hearts. At that moment Jacob our father said: B"ShKMLV. The Rabbis said: What should we do? Shall we recite this phrase? But Moses our teacher did not say it in the Torah as part of Shema. Shall we not recite it? But Jacob said it. They established that this phrase should be recited surreptitiously [in an undertone]. Rabbi Yitzḥak said that the school of Rabbi Ami said: This is analogous to the daughter of a king who smelled spiced meat stuck to the bottom of the pot [which is not befitting a princess]. If she says she wants it, she will be disgraced, if she does not say she wants it, she will endure suffering. Her servants began to bring them to her surreptitiously.

Our rabbis say: When Moshe went up to heaven, he heard the Ministering Angels who were saying to G-d: "B"ShKMLV and he brought it down to the Jewish people. Why then does Israel not say it in public? Said Rabbi Yosei: To what can this be compared? It is like someone who stole a piece of jewelry from the king's palace and gave it to his wife; he said to her: "Do not adorn yourself with this publicly, rather only in your house." However, on Yom Kippur, when they [Israel] are pure like the Ministering Angels, they say it publicly: "Praised be the Name of the glory of his kingdom forever and ever."

The beginning of wisdom is fear of Hashem, good understanding to all who perform [His commandments], His praise endures forever. Blessed [is His] Name, Whose glorious kingdom is forever and ever.

Blessed... with His commandments, and commanded us concerning the mitzvah of tefillin. ^{With the “tefillin of the head” in place, say:} Blessed [is His] Name, Whose glorious kingdom is forever and ever.

We beg you! With the strength and greatness of your right arm,.. Accept our entreaty and hear our screams, O Knower of Mysteries. Blessed is the name of His glorious kingdom, forever and ever.

One time: Hear, O Yisrael: The Lord our G-d; the Lord is one. Three times, quietly: Blessed [is His] Name, Whose glorious kingdom is forever and ever. Seven times: The Lord, He is G-d.

^{R. Shlomo Kluger, 1785-1869 Galicia}

Chapter 13, After the first verse one must say B"ShKMLV etc. Regarding this the Tz"lach on the 4th perek of Psachim suggested on behalf of those who have the custom to say B"ShKMLV out loud, that when the Gemara writes "Should we say it? But Moshe didn't say it" that only applies when the phrase interrupts between the two chapters [Shema and V'Ahavta]. Since Moshe didn't say it, we shouldn't interrupt between them, and we need to say it quietly, but if [the phrase] is not between the two chapters it would be permitted to say it out loud. However, even though I see his idea, his idea is not correct according to truth, since on Yom Kippur we say the phrase out loud in the middle of Kriat Shema. This is well understood if the reasoning in the Gemara was due to the phrase itself, that it should not be said out loud because it is a great praise that is appropriate only for Ministering Angels, then it fits nicely that on Yom Kippur, when we are like Ministering Angels, it is permitted to say it out loud. But if the reason [for whispering it] is only because it interrupts between the chapters, if so, what difference does it make if it is all the days of the year or Yom Kippur, and how would our similarity to Ministering Angels [permit us] to interrupt between the chapters? Thus surely the reasoning is more straightforward. And thus it would not be appropriate to say [the phrase] out loud on the other days of the year even not within Kriat Shema, for if you would do so you would be contradicting yourself. This is what seems correct on this issue according to my humble opinion.

The Sages taught: “Hear, Israel, the Lord is our G-d, the Lord is One.” Intent of the heart is only required to this point. This is the statement of Rabbi Meir. Rava said: The halakha is in accordance with Rabbi Meir... Rabbi Yirmeya was seated before Rabbi Ḥiyya bar Abba. He saw that he was greatly extending his pronunciation of eḥad. He said to him: Once you have crowned Him in your thoughts over everything above, below, and in the four directions of the heavens, you need not extend any further.

^{R. Shlomo Yitzchaki 1040 -1105, Troyes, France}

ה׳ אלקינו ה' אחד means, The Lord who is now our G-d and not the G-d of the other peoples of the world, He will at some future time be the One (sole) ה׳, as it is said, (Zephaniah 3:9) “For then I will turn to the peoples a pure language that they may all call upon the name of the Lord", and it is further said, (Zechariah 14:9) “In that day shall the Lord be One (אחד) and His name One" (cf. Sifrei Devarim 31:10).

^{Rambam, 1138 Cordoba, Spain - 1204 Fustat, Egypt}

This G-d, He is One and not two or more than two, rather One, unified in a manner which is not comparable to any other unity that is found in the world; He is not One in the manner of a general category which includes many [other] individual entities, nor One in the way that the body is divided into different portions and dimensions. Rather, One and there exists no unity similar to His in the world... The knowledge of this concept fulfills a positive commandment, as [implied by Deuteronomy 6:4]: "[Hear, Israel,] G-d is our Lord, G-d is one."

^{R. Chaim Volozhiner, 1749-1821, Belarus}

And there is truly nothing other than He (Devarim 4:35) (blessed be He) at all in all the worlds... to the degree that you may say that there is no creation nor world at all, only that everything is full of the simple essence of His unity (blessed be His Name).

^{R. Shneur Zalman of Liadi, 1745-1812, Lithuania}
"In the heavens above and on the earth below—en od, there is nothing else [than G–d].” This means that even the material earth, which appears to exist in the eyes of all, is naught and complete nothingness in relation to H"KBH.

^{R. Chaim Volozhiner, 1749-1821, Belarus}

Regarding the distinction between the two names Ha"vaya and Eloki”m: That the name Eloki”m instructs about the aspect that is from our perspective, and the essential name Ha"vaya (b"bH) instructs about the aspect that is from His (b"bH) perspective.

^{R. Chaim Volozhiner, 1749-1821, Belarus}

And this [that Hashem and Elokim are one] is also included in the matter of the unification of the first verse of the Shema: “…Hashem is Elokeinu Hashem is one,” meaning that we should have kavana that He (b"bH) is our Elokim, [a name which connotes] Master of the Powers, and the source of the root of our souls and our vitalizing force, and for all the creations and worlds. And though He created and brought into reality the existence of powers and worlds and creations, even so He is in the aspect of H"avaya and is One from His (b"bH) perspective. Since all of the creations are no barrier at all (heaven forefend) to His (b"bH) simple oneness that permeates everything, and He is called, now too, [by the Name] H"avaya and One.

'Blessed be the Name of the glory of His Kingdom for ever and ever" is the lower union. The upper union is "Hear, O Yisrael, Hashem our Elokim; Hashem is One" (Devarim 6:4) This parallel to that.

^{R. Chaim Volozhiner, 1749-1821, Belarus}

And this [keeping the perspectives straight] is also one of the reasons that after the unification in the first verse of the Kriat Shema we say B"ShKMLV. And this is, as we will discuss later in chapter 11, that the matter of the unification in the first verse is in the word “one”; namely to intend that the Sole Master (b"bH) is one in each and all of the worlds and creations, an utterly simple unity. And all of them are considered as nothingness, and there is absolutely nothing other than Him (b"bH). And we shouldn’t come to contemplate, G-d forbid, the true nature of this matter, how and what. And for that reason we say after it Blessed Sh"KMLV so that it should be clear that the focus is on the matter as seen from our perspective: that it exhibits the existence of worlds and creations that are renewed by His Will (b"bH), that require blessing from Him, and that He is sovereign over them, and this is “B"Sh the glory of His sovereignty...” (And this is the context in which the Zohar calls the first verse the Supernal Unification, and the verse “B"ShKMLV is called the Lower Unification. And now it’s clear why.)

^{R. Chaim Volozhiner, 1749-1821, Belarus}

Annotation: And based on this will be understood their (OBM) statements (Pesakhim 56a) in the context of the praise B"ShKMLV in the unification of Kriat Sh’ma, in that they decreed it be said in a covert manner. Similar to a king’s daughter who smelled the aroma of spicy stew..., her servants began bringing it to her covertly. On the face of it we are surprised about their (OBM) metaphor, for isn’t it great praise?

^{R. Chaim Volozhiner, 1749-1821, Belarus}

And according to simplicity we can say that in truth it is not praise at all. Would we consider it praise of a human king to say that he rules over a myriad of ants and gnats and they willingly accept the yoke of his sovereignty? All the more so, and it is a simple deduction - there is no value at all for Him (b"bH) who has no limit to His holiness and the awesomeness of His simple unity, and for whom the entire universe is insignificant in comparison. It’s certain that truthfully it is not praise in any way that we praise Him (b"bH) that He is blessed and magnificent in the glory of His sovereignty over created worlds, for all of them are lowly and are not considered as anything significant in comparison to Him.... For this reason they (OBM) likened it to a spicy stew [unfit for the princess], and regulated that we should not say it except covertly.

^{R. Chaim Volozhiner, 1749-1821, Belarus}

Annotation: And this is also one of the reasons why Yaakov Avinu (peace be upon him) said B"ShKMLV and Moshe Rabbeinu didn’t say that, as they (OBM) discussed (Pesakhim 56a). For the context of the praise B"ShKMLV implies that there is a reality to the powers and the worlds, as I wrote previously in chapter 11. And for that reason Yaakov Avinu (p"buh) said it because it is in accordance with his level, as we mentioned previously. In contrast, Moshe Rabbeinu’s (p"buh) level and grasp, as we explained, is also the core of the matter of the unification of the word “one” of the Kriat Shema as was explained there, and for that reason he did not say B"ShKMLV when he unified Him (blessed be His name).

^{Maharal, R. Yehuda Loew, d.1609, Prague}

And then, when Yaakov heard their Acceptance of His Kingship (b"bH), then his said Baruch Shem Kevod Malchuto... and this phrase is greater and more than that the Shevatim said Shema Yisrael Hashem Elokeinu. And this blessing is only proper to [entities] who are not physical.... And for Yaakov who was one of the Holy Forefathers, specifically for Yaakov who is associated with holiness, as it is written (Isaiah 29:23) "And they will sanctify the Holy One of Yaakov." Thus in a holy place like the Beit HaMikdash they too would respond Baruch Shem Kevod Malchuto [out loud]... and thus for Yaakov - who was the holiest - it was proper for him to say B"ShKMLV when he heard from his sons Shema Yisrael. And [as the Gemara says] "Should we say it? Moshe didn't say it. Should we not say it? Yaakov said it." And that which Moshe didn't say it is because every single person of Israel is able to say Shema Yisrael, but not every single person of Israel is able to say B"ShKM ... [because] saying B"ShKM is [accepting] the Kingship of Heaven absolutely (as we have said). And we are meant to accept on ourselves the Kingship of Heaven like Yaakov, who accepted the Kingship of Heaven absolutely. And this is why it was enacted to to be said surreptitiously, since in truth a person, from the perspective that they have a separate soul, which resides in hiding, and the soul is separate holiness, it may say B"ShKM. And thus it was enacted to say it surreptitiously, similar to how the soul which is holy resides in hiding. But Yaakov could say B"ShKM because he is holy himself. And thus the Gemara implies that to say B"ShKM is shameful... because it is only proper for someone who is completely holy. [The Gemara implies] if we don't say it there will be pain. Because there is a side - from the aspect of the soul - to say B"ShKM, and when we hear the mention of the Name that is in Shema Yisrael, if we would not say B"ShKM, the praise which completes that Acceptance of the Kingship of Heaven... there would be pain, meaning, a lack. And therefore it was enacted to say it surreptitiously... because from the side of the soul a person is similar to an angel, and just as the angels say B"ShKM on account of their holiness so to from the side of the soul a person can also say B"ShKM, just that the body interferes.... And this relates to the soul which resides in hiding, as it says in the first perek of Brachot (10b) "Just as H"KBH resides in hiding, so the soul resides in hiding." And since B"ShKM is for the soul alone, it was enacted to say it surreptitiously and hidden. And this that [the Gemara said] a parable to a princess etc., it compares the soul to a princess, since it is daughter of H"KBH. And on Yom Kippur, which is day of holiness, and Israel are all holy, since they abstain from bodily needs, namely eating drinking, marital relations, washing, anointing and wearing leather shoes, then surely even an individual [who is not fully holy] may say B"ShKM, because this praise does not [only] belong to one who is holy as we have said. And therefore in the Beit HaMikdash, that it itself is holy, we do not respond amen but rather only B"ShKM.

The verse states: “On that day shall the Lord be one and His name one.” The Gemara asks: What is the meaning of the word one in this context? Is that to say that now His name is not one? Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, God’s name that is written with the letters yod and heh is read as Adonai, which begins with the letters alef and dalet. God’s name is not pronounced in the same way as it is written. However, in the World-to-Come it will all be one, as God’s name will be both read with the letters yod and heh and written with the letters yod and heh.

[Laws Regarding The Proper] Intent [When Reciting] The Blessings. Containing 1 Se'if:
^{R. Yosef Karo 1488, Toledo, Spain - 1575 Tzfat}

One should have in mind the meaning of the words when reciting blessings. When articulating the Name, one should have in mind the meaning of the Name as it is pronounced with Adnut: that He is Lord over all. And one should have in mind [the meaning of the Name] as it is spelled with a Yud-Hei that He Was, Is, and Will Be. And when articulating the Name Elokim, have in mind that He is Strong, Omnipotent, and Master of all powers.

^{Vilna Gaon, R. Eliyahu Kramer, 1720-1797}

[Sourced from] Tur, and he took it from the words of Rabbainu Yona in Sefer HaYirah who writes that for the first verse of Kriat Shema for each of the two names that are mentioned in the first verse one should lengthen [saying them] until one can think Was, Is, Will be, etc. And afterwards he writes that each time one pronounces the Special Name he should think of the meaning of how it is said, that He is Master of All, but it is implied that only in Kriat Shema does one need to think beyond the meaning of how it is said, [meaning, to think also how it is written] from the comment about the Names that indicate Was etc.

^{Rabbainu Yona Gerondi, c.1210-1264, Toledo}

And with each and every one of the three [divine] names that are in the first line he should lengthen them until he thinks [of] past, present, and future.

^{Rabbainu Yona Gerondi, c.1210-1264, Toledo}

And each time he mentions the Specific Name let him think on it the meaning of its reading: that He is Lord of all.