The essence of our faith is our recognition of G-d’s ultimate authority as stated in the Shema: “Shema Yisroel, Hashem Elokanu, Hashem Echad,” “Hear O Israel, the Lord Our G-d, the One and Only” (Deuteronomy 6:4).
When this is said during the worship service, in an undertone we continue: “Baruch Shem Kavod Malchuto L’Olam Va’ed,” “Blessed is the Name of G-d’s Glorious Kingdom for ever and ever,” a sentence added to the traditional prayer book by the rabbis of the Talmud era.
In the Torah, the last letters of the first word of the Shema, the ayin, and the daled in the concluding word of the Shema, echad, are enlarged. When put together as one word, the ayin and the daled form the Hebrew word for witness, ayd.
Our sages say that every Jew who recites the Shema bears witness to G-d’s miracles each and every day of their lives. The recitation of this essence of our faith also declares to the entire world G-d’s uniqueness and all-encompassing greatness.
But why do we say the second line, “Blessed is the Name of G-d’s Glorious Kingdom for ever and ever,” in an undertone? Talmud gives several explanations.
At Jacob’s deathbed, he feared his children would abandon their faith and assimilate into the general community. After being reassured to the contrary, Jacob responded in an undertone “Baruch Shem Kavod Malchuto L’Olam Va’ed” and went to his eternal destiny.
A second explanation is that during Jacob’s final moments, all his children reaffirmed their loyalty to G-d by loudly saying the Shema. In their recitation they emphasized the word “Israel,” Jacob’s second name conferred on him by G-d after successfully wrestling with the angel (Genesis 32: 22-32). Jacob responded “Blessed is the Name…” and left this world in peace.
A third interesting interpretation for reciting the second line of the Shema in an undertone can be found in Talmud Tractate Pesachim 56a.
Our sages asked: “Should we say the words ‘Blessed is the Name…’ in our prayers because Jacob said them? Yes. However, since the Holy One did not transmit to Moses these words to be written in the Torah, the rabbis concluded we say them silently.”
The Midrash text Deuteronomy Rabbah (2:36) says that Moses heard “Blessed is the Name…” from the angels and taught it to the ancient Israelites. We dare not say this aloud because we are sinful and cannot use an “angelic” formula.
The one exception to this rule is on Yom Kippur. On the Day of Atonement, the Children of Israel are elevated to the “sin-free” level of angels and proclaim loudly “Baruch Shem Kavod Malchuto L’Olam Va’ed.”
It is not only on Yom Kippur that we aspire as individuals and a community to become “sin-free.” Our daily actions on behalf of those less fortunate help us become more holy. As the Talmud states: “If you save the life of one individual, it is as if you saved the entire world” (Sanhedrin 37a).
The underlying foundation that supports our aspirations is the study of Torah. More than ever our congregants are showing a profound desire to become more knowledgeable in our ancient and modern texts. May we continue to grow both spiritually and intellectually in the future.
Rabbi Martyn Adelberg is spiritual leader of Beth Israel Sinai Congregation in Racine. This article originally appeared in the November issue of the synagogue’s bulletin and is reprinted by permission.
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