Making His Name great
Shelach
וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנ-ָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר
“And now, may the strength of Hashem be magnified, as You have declared, saying.”
These words are part of Moshe’s prayer on behalf of Bnei Yisroel in the aftermath of the sin of the spies. Hashem had threatened to destroy the Jewish people and Moshe was pleading on their behalf.
What is the meaning of Moshe’s request that the Name of Hashem be magnified? And how is it relevant in the context of asking for forgiveness for the Cheit Hameraglim?
The Zohar teaches that Moshe’s request in this Posuk is similar to the teaching of our sages that whoever answers Amein Yehei Shmei Rabbah Mevorach with all of their strength (Kavanah), even if they were liable for 70 years of bad decrees, they will be torn up.
Amein Yehei Shmei Rabbah is a request that may be translated either as “May the Name of Hashem be made great” or “May the Great Name of Hashem be blessed”.
We refer to Hashem by different names, but what is the Great Name of Hashem?
Pirkei Derabbi Eliezer teaches that before the world was created, only He and His Name existed alone.
Chassidus explains that in this teaching of Pirkei Derabbi Eliezer, “He” refers to Hashem’s essential Being. “His Name” refers to the infinite Divine light, the essential Or Ein Sof, which preceded the Tzitmtzum - the contraction of this light which brings the worlds into existence.
The Shmei Rabbah - the Great Name of Hashem refers to the Divine light beyond Seder Hishtalshelus, “His Name” that preceded and is completely beyond the creation of the worlds.
This is in contrast to Name of Hashem that exists within Seder Hishtalshelus, the order of Creation. The four letters of this name correspond to the Four Worlds and to the Divine Sefiros. This is the lower or lesser Name of Hashem in contrast to the “Great Name” that is beyond Creation.
Mevorach can be to be blessed, coming from the word Baruch. But the word Baruch can also mean to draw down. Leolam Uleolmei Olmaya, coming from the word Olam, means forever and ever. But the word Olam also means the world.
Based on this, on a deeper level, Chassidus explains that the Tefillah Yehei Shmei Rabbah Mevorach Leolmei Olmaya is a request that “The Great Name of Hashem be drawn down into the worlds”.
This is the Zohar’s parallel to the Posuk in our Parsha. The Name אֲדֹנ-ָי from the term master, refers to Hashem within the context of Creation, where He is Master over the worlds. Mores specifically it relates to Malchus, Hashem’s attribute of Kingship.
כח is an acronym for כתר חכמה, referring to the highest levels of G-dliness that are completely beyond the worlds.
Moshe’s request יִגְדַּל־נָא כֹּחַ אֲדֹנ-ָי is a request that the lofty light of כח be magnified and drawn down into the Name אֲדֹנ-ָי, into the worlds.
This is just like the Yehei Shmei Rabbah Mevorach, which is also a request that the transcendent levels of G-dliness from beyond the worlds, be drawn down into the worlds.
With this we can understand why Moshe appeals to Hashem with these words when seeking forgiveness for Bnei Yisroel after the Sin of the spies.
When we sin, we create a spiritual blemish and we are deserving of punishment. The blemish that we create is limited to Seder Hishtalshelus, the order of Creation, where our actions make a difference.
Teshuvah works by reaching levels of G-dliness which transcend Seder Hishtalshelus, the level of “His Great Name”. This level is completely beyond our sins. When we tap into this light and draw it down into our world, all of our sins are atoned and even 70 years of bad decrees can be torn up.
Moshe was trying to reach this level to bring atonement for the Jewish people then. We can reach this level each day through Teshuvah and through the power of answering Amein Yehei Shmei Rabbah.
~ Based on Maamar 5720 Parshas Shelach
“And now, may the strength of Hashem be magnified, as You have declared, saying.”
These words are part of Moshe’s prayer on behalf of Bnei Yisroel in the aftermath of the sin of the spies. Hashem had threatened to destroy the Jewish people and Moshe was pleading on their behalf.
What is the meaning of Moshe’s request that the Name of Hashem be magnified? And how is it relevant in the context of asking for forgiveness for the Cheit Hameraglim?
The Zohar teaches that Moshe’s request in this Posuk is similar to the teaching of our sages that whoever answers Amein Yehei Shmei Rabbah Mevorach with all of their strength (Kavanah), even if they were liable for 70 years of bad decrees, they will be torn up.
Amein Yehei Shmei Rabbah is a request that may be translated either as “May the Name of Hashem be made great” or “May the Great Name of Hashem be blessed”.
We refer to Hashem by different names, but what is the Great Name of Hashem?
Pirkei Derabbi Eliezer teaches that before the world was created, only He and His Name existed alone.
Chassidus explains that in this teaching of Pirkei Derabbi Eliezer, “He” refers to Hashem’s essential Being. “His Name” refers to the infinite Divine light, the essential Or Ein Sof, which preceded the Tzitmtzum - the contraction of this light which brings the worlds into existence.
The Shmei Rabbah - the Great Name of Hashem refers to the Divine light beyond Seder Hishtalshelus, “His Name” that preceded and is completely beyond the creation of the worlds.
This is in contrast to Name of Hashem that exists within Seder Hishtalshelus, the order of Creation. The four letters of this name correspond to the Four Worlds and to the Divine Sefiros. This is the lower or lesser Name of Hashem in contrast to the “Great Name” that is beyond Creation.
Mevorach can be to be blessed, coming from the word Baruch. But the word Baruch can also mean to draw down. Leolam Uleolmei Olmaya, coming from the word Olam, means forever and ever. But the word Olam also means the world.
Based on this, on a deeper level, Chassidus explains that the Tefillah Yehei Shmei Rabbah Mevorach Leolmei Olmaya is a request that “The Great Name of Hashem be drawn down into the worlds”.
This is the Zohar’s parallel to the Posuk in our Parsha. The Name אֲדֹנ-ָי from the term master, refers to Hashem within the context of Creation, where He is Master over the worlds. Mores specifically it relates to Malchus, Hashem’s attribute of Kingship.
כח is an acronym for כתר חכמה, referring to the highest levels of G-dliness that are completely beyond the worlds.
Moshe’s request יִגְדַּל־נָא כֹּחַ אֲדֹנ-ָי is a request that the lofty light of כח be magnified and drawn down into the Name אֲדֹנ-ָי, into the worlds.
This is just like the Yehei Shmei Rabbah Mevorach, which is also a request that the transcendent levels of G-dliness from beyond the worlds, be drawn down into the worlds.
With this we can understand why Moshe appeals to Hashem with these words when seeking forgiveness for Bnei Yisroel after the Sin of the spies.
When we sin, we create a spiritual blemish and we are deserving of punishment. The blemish that we create is limited to Seder Hishtalshelus, the order of Creation, where our actions make a difference.
Teshuvah works by reaching levels of G-dliness which transcend Seder Hishtalshelus, the level of “His Great Name”. This level is completely beyond our sins. When we tap into this light and draw it down into our world, all of our sins are atoned and even 70 years of bad decrees can be torn up.
Moshe was trying to reach this level to bring atonement for the Jewish people then. We can reach this level each day through Teshuvah and through the power of answering Amein Yehei Shmei Rabbah.
~ Based on Maamar 5720 Parshas Shelach