Skip to main content

My Internal Voice – Baruch Shem Kavod in a Whisper


 

Moshe Rabbainu could hear “Hashem whispering to Himself, meaning after the first stage, when Moshe would hear this loud Voice that no one else could hear. Moshe would go into the Mishkan and the minute he would enter the Mishkan he would hear another Voice. It says at the end of Parshas Naso when Moshe arrived at the tent of meeting to speak with Hashem, he heard “the voice”. So, there was this Calling to Moshe Rabbainu, and then Moshe would approach, and he would actually hear this whisper going back and forth. How does this knowledge work for us, all of us?

 

What does “whispering” mean to us, especially during this year of COVID? Quarantine. All of a sudden, things began to change. For example, things that we usually daven aloud in Shul, now that we are at home, now that we're davening at home, we daven quietly.

 

We don't seem quite as loud.

 

So, we're whispering a lot, which changed for me, of course, the way I say "Baruch Shem Kavod Malchuso L'olam Vaed”… in a whisper. I am doing a lot of whispering. 


***Machberes Avodas Hashem - Kavana

 

All this, this idea of whispering and understanding that if G-d put us into this situation in which we're constantly whispering, then He wants us to treasure the whispering. The understanding is that when I whisper, G-d is listening, and if there's this sense that when I whisper that G-d is listening, what am I supposed to learn? I am going to learn how Hashem is whispering back to me. And I think that this is what this Parsha (Naso) is about.

 

This is a Parsha that is not about hearing the loud voice from the outside calling and summoning me.  I open up the Pasuk and hear Hashem saying, “Okay, Simchaleh I want to tell you something. I'm going to show you something in this Pasuk that I've never shown anyone before...”  It’s like I can experience Hashem speaking to me. We all can experience that, and we all do experience that. But what happens when we want to hear much more than that? We don't want to only just hear What Hashem is saying to us, we want somehow to be able to hear this internal whisper of the Master of the Universe the way Moshe Rabbainu did. The only way to do this is to be able to hear my own internal whisper.


Comments by: Machberes Avodas Hashem, n''y


***Baruch Shem Kivod Malchuso  L'olam Vaed  

Baruch is to stand at that place on the ground where the water comes bursting out and to connect to that expansive burst of life, creativity,  nurturance, that is what a Bracha is!

Shem is our perception

Kivod Malchuso   How His Malchus transforms us and His world in tangible ways at this moment.  

They saw Kivod Hashem over the Mishkan. And what was the "Kivod Hashem"?  Look what we achieved.  

How is it changing me?

L'olam Vaed It's connecting me L'olam , to the world,  to a state of existence that is Vaed, eternal, He grants us access to the eternal, as in "V'od, V'od, more and more, Vaed. 

Kavana shared by Machberes Avodas Hashem


Comments

Popular posts from this blog

Pesukei d’Zimrah Baruch Sh’Amar

  The Gra (Haggadah: Baruch HaMakom) explains that when we recite the words, “Blessed is He Who spoke, and the world came into being; blessed is He.” We are blessing both the revealed and the hidden. The specific praise of,   “Who spoke, and the world came into being,” refers to the world we see and can comprehend. The praise, “Blessed is He,” refers to all that is hidden in the creation, and cannot be described.    This idea of “Hidden and Revealed,” refers to the worlds of “Thought and Action.” We referred to what we see as Action, and to what we cannot see, as Thought. This teaches us that when singing this song of praise we must remember that there are two levels to each of the Ten (Explained by the Abudirham as corresponding to the Ten Statements with which the world was created) praises we recite; the Hidden–Thought, and the Revealed–Action. By: Rabbi Simcha Weinberg, n''y 

Shekalim 1

Parent and Child: Rabbi Shlomo Kluger (Kehillat Yaakov; Shekalim 1) explains that when the Holy One, Blessed is He, created a person with a body and soul, He gave them as a gift to  the person. We belong to ourselves, and God relates to us as independent children. However, when we rebel against God, it is considered as if we have stolen the gift of our lives from the Creator. A thief who cannot repay what he has stolen is sold into slavery to pay his debt. It is impossible for us to repay the Creator for the gift of life, and we are sold, so to speak, into slavery. When we offer the Half Shekel we are paying half the debt, the second half is forgiven by God, Who never completely lets go of the relationship of parent to child.   The Half-Shekel is a statement that we are acting in partnership with God, our Father. One must have intention that he is giving his half of the shekel together with God. One should focus on God as a loving parent when giving the Half Shekel.  By: Machberes Avod

A Prayer Of The Poor Person

The 26th of Shevat is the Yahrtzeit of Rav Dovid Halevi Segal, author of Turei Zahav (the Taz) (1586-1667), son-in-law of the Bach. Born in Cracow. Unofficial Rabbi of Posen 1619-~1640.   Headed famous yeshiva at Ostro from 1643, escaped Cossacks 1648-49 to Lublin, then Moravia. Settled in Lemberg (Lvov). Lost 2 sons to violent deaths in Spring of 1664. Sent his son Yeshaya and son-in-law Aryeh Leib (later to be the Shaagas Aryeh) to investigate Shabsai Tzvi. He also wrote Divrei Dovid on Rashi al HaTorah. “When you lend money to My people, to the poor person who is with you, do not act toward him as a creditor.” (Exodus 22:24) The Talmud rules that if two people, a poor person and a wealthy man, approach you for a loan, you should first lend money to the poor person. While this may seem obvious, there is actually a reason we need this specific instruction: A wealthy man is usually hesitant to ask for a loan, which is not true about a poor person who is more desperate. We may therefore