Tehillim - Psalms 95 6-7.
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in Ivrit - יָהוָה - YHVH - לְעוֹלָם-שְׁמו- בָּרוּךְ - “Baruch Shmo
Le’olam” - “Blessed be His Name forever”.
”! Sadly it was during the
latter days of our Temple, when men (priests and rabbis) made a
terrible error, and they removed the Blessed Name from our vocabulary and thus
now we pronounce the Sacred Name, as “Adonai” (LORD) or “HaSHEM” (The NAME). However
at all times, even if we see the blessed Name or use it in our Tefillah - prayers
or Barouche’s - blessings or during Tanakh studies, please
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*“This is My Name Forever, and this
is My Memorial to all Generations.” Shemot -
Exodus 3: 15. (JPS version of the Torah).
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Colour coded details of the - TaNaKh: 1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings).
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Some minor alterations have been made
relating to Names and Attributes having been corrected.
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Tehillim - Psalms 95: Vs 6-7.
With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
The Hebrew word “Shachah” (שָׁחָה) is represented in Ivrit - Hebrew orthography as שָׁחָה, and it is transliterated as “Sha’chah”.
It primarily means “to bow down” or “to prostrate oneself”. Therefore this
wonderful word is generally used in the context of worship in great reverence unto יְהוָה
אֱלֹהִים - (YHVH Elohim), בָּרוּךְ שְׁמוֹ
לְעוֹלָם - “Baruch Shmo Le’olam” - “Blessed be His Name Forever”.
Let us look deeper meanings of this Word:
בֹּאוּ
נִשְׁתַּחֲוֶה
וְנִכְרָעָה,
נִשְׁתַּחֲוֶה
לְפָנֶיךָ,
יְהוָה,
מַעֲשֵׂנוּ;
כִּי הוּא
אֱלֹהֵינוּ
“Bo’u Nish'ta’chaveh V’nich’ra’ah, Nish’ta’chaveh L’fa’necha, Adonai, Ma’a’seinu; Ki Hu Elo’hei’nu”.
“O come, let us bow down and bend the knee;
let us kneel before יְהוָה our Maker, for He is our אֱלֹהִים
- Elohim”. Tehillim - Psalms 95: 6-7. (SEF).
We need to remember that it was
rabbis who not only removed the Blessed Name of our Elohim, but they even
removed it in many parts of the Tanakh. For example in Tehillim 150, each time יְהוָה was in the original
script, they changed it to “Elohim”.
The Hebrew word “Sha’chah” (שָׁחָה) carries a rich tapestry of meaning
that goes far beyond the simple act of bowing. It embodies an entire posture of
the heart, a physical demonstration of humility and reverence, often in the
context of approaching something or someone vastly greater than oneself. In its
Tanakh usage, to “sha’chah” is not merely a momentary
gesture; it’s a committed act of surrender and respect, a way of symbolically offering
oneself, often in the context of sacrifice and a loving relationship with our
Creator!
This ancient term reminds us that
worship wasn’t initially about the ambiance, the music, or the aesthetics, no
it was about a tangible state of heart felt worship. The act of bowing or
prostration was an unequivocal demonstration of recognition, a way of
acknowledging the blessed Divine authority and the reality of something
transcendent.
Early worshipers would approach יָהוָה
אֱלֹהִים - בָּרוּךְ שְׁמוֹ
לְעוֹלָם - “Baruch
Shmo Le’olam”, “Blessed be His Name forever”, with their finest
offerings: their time, their treasures, and indeed their very selves. This
practice illustrates how deeply intertwined worship was with the notion of
Sacrifice; an offering that demanded something of substance which was at the
heart of the intimacy between humanity and the Divine.
Moreover, “sha’chah”
invites us to reflect on the transformation of worship practices over time. In
ancient settings, physical expressions of devotion were inseparable from the
act of giving, whether that was through animal sacrifices or the presentation
of firstfruits, and these expressions underscored the
faithful ones recognition of, and submission to a Holy presence. Even as
contexts shift and the focus of worship transitions from corporeal acts to,
lets say, a more internalized form of prayer and song, the underlying
invitation remains: to “humble oneself”, to lower the ego, and to offer one’s
whole being in deference to a higher power.
The depth inherent in “sha’chah” can serve as a poignant reminder in our modern
day, where worship sometimes seems to sacralise performance while the essence
of true reverence, heartfelt surrender and humility risks
being overshadowed. It challenges us to ask ourselves what it really
means to stand before someone who is far greater than any of us. Are we, in our
actions and our commitments, truly embodying that ancient impulse to bow low
and offer everything we have? This reflection can transform our understanding
of devotion, urging a return to a worship that is profound, and Sacrificial in
spirit!
Exploring “sha’chah”
we find that it opens a doorway that is not just for historical or linguistic meditations, but to a Meditation on how we express
and embody our deepest respects, as well as our commitments in our everyday
lives unto יָהוָה
אֱלֹהִים
- בָּרוּךְ
שְׁמוֹ
לְעוֹלָם - “Blessed be His
Name forever”. How might this concept reshape your ideas of reverence or the way
you have practiced meaningful time of genuine loving relationship with our
beloved יָהוָה - בָּרוּךְ
הוּא - Blessed be He.
Below are seven very
clear guides on how we should Praise and thank אֱלֹהִים
- בָּרוּךְ
הוּא - blessed be He, for His goodness and His love
for us!
“Sing unto יָהוָה, Praise יָהוָה
Who has rescued the needy from the hands of evildoers!”. Yirmyahu – Jeremiah 20: 13. (SEF).
“Come, let us bow down and kneel, bend the knee before יָהוָה our maker, for He is our יָהוָה, and we are the people He tends, the flock in His care”. Tehillim - Psalms: 95: 6-7. (SEF).
“Bow down to יָהוָה majestic in holiness; tremble in His presence, all the earth!”. Tehillim - Psalms: 96: 9. (SEF).
“Ascribe to יָהוָה the glory due his name;
worship יָהוָה in the beauty of holiness.” Tehillim
- Psalms: 29: 2. (SEF).
“Enter His gates with praise, His courts with acclamation Praise Him! Bless His name!” Tehillim - Psalms: 100: 4. (SEF).
“הַ֥לְלוּ־יָ֨הּ - ‘Praise אֱלֹהִים in His sanctuary; praise Him in the sky, His stronghold. Praise Him for His mighty acts; praise Him for His exceeding greatness. Praise Him with blasts of the horn; praise Him with harp and lyre. Praise Him with timbrel and dance; praise Him with lute and pipe. Praise Him with resounding cymbals; praise Him with loud-clashing cymbals. Let all that breathes praise יָהוָה - הַ֥לְלוּ־יָ֨הּ - Hallelu’Yah”. Tehillim - Psalms: 150: 1-6. (SEF).
“For from where the sun rises to where it
sets, My Name is honoured among the nations, and everywhere incense and pure
oblation are offered to My Name; for My Name is honoured among the nations said
אֱלֹהִים of Hosts”. Yirmyahu - Jeremiah 1: 11. (SEF).
Thus, what we have learned above that “Sha’chah” signifies a posture of humility and reverence before our beloved אֱלֹהִים - בָּרוּךְ הוּא - Blessed be He!
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motto is, and it clearly states;
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For our Elohim is the One who gave us our ... Life!
May the Shalom
(Peace) of יָהוָה צְבָאוֹת - (YHVH - LORD of hosts) be with
you, and always continue
to uphold our ‘Shabbat’ and the ‘Yom Tovim’ and continue saying your daily תפילה - Tefee’lah (Prayers) and regular בְּרָכָה - Be’ra’chah (blessings) before food and drinks, etc!
שָׁלוֹם
עֲלֵיכֶם - Shalom
Aleichem.
Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
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