It’s My Honor

The Ramban, at the beginning of Parshas Beraishis, notes that the Pesuskim describing Brias HaOlam can be seen as the “Shoresh HaEmunah”, the basis of our belief in Hashem and his Kochos. In this way, the Sedra can really be seen as something of an introduction to the rest of the Torah: in order for us to properly perceive and internalize the Pessukim that follow, we must have a strong basis of Emunah Peshuta. As we might expect, as we learn the Pessukim of the Haftorah it become apparent that Chazal reflected the purpose of the Sedra in selecting the Divrei HaNavi for the week as well.

The Haftorah is taken from the Perakim found in the latter part of Sefer Yeshaya that are devoted to Divrei Nechama. Many of the Pessukim speak in very open terms about concepts of Emunah, Bitachon and Geulah, and very little is needed to understand their intent. For example, the Haftorah begins with the words “Ko Amar HaKel Hashem Borei HaShamayim…Ani Hashem”. The following Pessukim are thus based on a clear precept: Hashem created the world and all that occurs is part of his Ratzon. A few Pessukim later we once again find a reference to Yichud Hashem: “Ani Hashem Hu Shimi”. The Haftorah continues in this vein, speaking very plainly about Hashem and his Ratzon, and how the world will be affected when the Geulah finally arrives. Toward the end of the Haftorah there is another Passuk that even on its face seems deceptively easy to understand, and seems to say so much in so few words.

The Navi tells us: “Kol HaNikrah B’Shimi V’Lichvodi Barasiv Yetzertiv Af Asisiv.” The Passuk seems to be telling us that all those who call out in the name of Hashem, were created for His Kavod, but it is unclear what the words “Yetzertiv Af Asisiv”, which both connote creation, are referring to. Rashi explains that the Passuk is speaking about Tzaddikim, and means to tell us that although they find themselves in Galus, the Geulah has already been prepared: Yetzertiv Af Asisiv.

Radak notes that the word “Kol” is more inclusive, and therefore assumes that the Passuk refers to all Yidden, and therefore explains the Passuk differently. In a Derech that seems a little closer to Pshat, he explains that we are to ponder our existence through the lens of “Barasiv Yetzertiv Af Asisiv”, recognizing that Hashem created us, formed us and completed us. We are then to take this knowledge and apply it to our Avodas Hashem, seeking to serve Him in all manner of our being, for this was the purpose of creation—Lichvodi.

There is, however, another Pshat in the Passuk, found in a Medrash Tehillim, which opens up another path of explanation.

On the Passuk that begins with the words “Hallelu Es Hashem Min HaAretz”, the Medrash tells us “Lo Bara HKBH Es HaAdam Ela L’Chvodo” and proves this from our Passuk: “Kol HaNikrah B’Shimi V’Lichvodi Barasiv”. This is not surprising conclusion based on the words of the Navi, as the Passuk seems to tell us directly that all man was created for the Kavod of Hashem. What is perhaps interesting, however, is the way the Medrash seems to define “L’Chvodo”: “Bar’an Lihiyos Mikalsin V’Kalsuhu”. Mankind, explains the Medrash, was created in order to praise Hashem, and indeed they do so. It appears, based on the Medrah, that words “V’Lichvodi” refers to praise, giving rise to this interpretation of the Passuk. This does not seem to be the simple meaning of the word, but if this is its implication, we must surely understand how this affects the message of the Passuk.

The truth is that the word “Kavod” is found often within the Pessukim of this week’s Haftorah, and there is another place in which this definition of the word is apparent. Earlier the Passuk, speaking about the reaction of our enemies to the Geulah, says: “Yasimu L’Hashem Kavod U’Tehilsao B’Iyim Yagido”. While it may appear that Kavod can be taken at its usual meaning, honor, while “Yehilaso” would refer to spoken praise, this does not seem to be the case. Radak, on this Passuk, writes: “Yitnu Lo B’Fihem HaKavod V’Hatehilla”, meaning that the Umos HaOlam (in this case) will place in their mouths both “Kavod” and “Tehilla”.

Here we once again see that the word “Kavod” can refer to spoken praise of Hashem, that which is B’Fi. This would seem to make it a bit easier to understand the Pshat of the Medrash Tehillim in the words “V’Lichvodi Barasiv”, but a broader question is then raised. The Navi is telling us that all Yidden, or perhaps all of mankind, or even the entire Briah, was made for the purpose of “Kavod”, which we now understand to mean a spoken praise of Hashem. This would have earth shattering ramifications if we understood what it meant. What is “Kavod” as understood in this context, and why is that particular form of praise the purpose of the entire Briah? The words “Barasiv Yetzertiv Af Asisiv” encompass not only each type of creation, but also the three “Olamos” or spheres of existence. What is the “Kavod” for which all of this exists?

If we are to understand that Kavod refers to a type of outward praise of Hashem, perhaps we would do well to explore this concept a little more in depth.

R’ Chatzkel Sarna, in Delios Yechezkel on Chanukah, discusses the concept of praising Hashem at length. In doing so he makes a distinction between two types of outward expression: Hallel and Hoda’ah.

Hoda’ah, explains R’ Chatzkel, is a constant Avodah, as at all times exist through the HaTavah of Hakadosh Baruch Hu. That is why the Bracha of Hoda’ah in Shemona Esrei begins with the words “Modim Anachnu Lach…L’Olam Va’ed.” There is never a moment in which we do not have to thank Hashem, as the Bracha continues: “V’Al Niflosecha V’Tovosecha Sheb’chol Es…” This is the first defining characteristic of Hoda’ah: it is constant.

R’ Chatzkel also tells us what one is Modeh to in this form of expression, based on a Medrash in Beraishis Rabba. Chazal there tell us that because Leah employed the Middah of Hoda’ah, in naming her son Yehudah, she was Zoche to descendants who were masters of Hoda’ah as well. The Medrash cites some examples, such as Dovid Hamlech and Daniel, whose praise of Hashem is seen openly in various Pessukim. The other example the the Medrash mentions, however, is Yehudah himself who said “Tzadka Hi Mimeni”, when presented with Tamar’s evidence. Why, asks R’ Chatzkel, is this admission of guilt put in the same category as saying Hoda’ah to Hahsem as Dovid Hamelch did with the words “Hodu L’Hashem Ki Tov”?

This, explains R’ Chatzkl, teaches us another important aspect of Hoda’ah: it refers specifically to being Modeh Al HaEmes, admitting that which is true. Yehuda, he explains, did not have to admit his wrongdoing, as he knew that Tamar would not expose him. His Middah of Hoda’ah, which the Medrash says came from his mother, did not allow him to do so, however. He was Modeh Al Ha’Emes regardless of the embarrassment it would cause him, because that is the Yesod of Hoda’ah—recognizing and expressing the truth.

Hoda’ah is distinguished from Hallel, as we mentioned, but chiefly in its frequency. The Gemara in Shabbos tells us that one who says Hallel every day is a “Mecharef U’Megadef”, quite a strong term. Why is this?

The Gemarah in Pesachim that proves that Hallel originated prior to Dovid HaMelech because it is impossible that Klal Yisroel brought the Korban Pesach and took the Arba Minim for so many years without saying Hallel. R’ Chatzkel deduces from here that Hallel is to be said only in conjunction with a specific event—such as a Yom Tov—and its purpose is to stir within us a reflection on the Tovos that Hashem did in connection with that event. On Sukkos, when we take the Arba Minim and recite Hallel, we are meant to think about the reality of “Ki BaSukkos Hoshavti Es Bnei Yisroel”, and that is meant to deepen and solidify our connection with Hashem.

If the purpose of Hallel is to reaffirm our connection to Hashem on a periodic basis, it can be deduced that one who recites Hallel regularly is lacking in that basic link to his creator. This is why he is called a Mecharef U’Megadef: his need for constant Hallel exposes a lack of a real relationship with the Borei Olam.

We know understand the difference between Hallel and Hoda’ah: Hoda’ah is meant to be said at all times, while Hallel is a periodic way of reaffirming an existing connection.

As we noted, the Passuk in our Haftorah mentions “Kavod” and “Tehilla”. The term “Tehillah” is rooted in the same word as Hallel and so it can certainly be seen to refer to that type of outward expression. Perhaps, then, we can suggest that “Kavod” refers to Hoda’ah.

Indeed the Passuk in Tehillim says “Hashamayim Misaprim Kavod Kel U’Maaseh Yadav Maagid HaRakiah”. Malbim there explains that the term “Hagadah” means a new piece of information, as opposed to Sippur which refers to something that was already known. We see, then, that “Misaprim Kavod Kel” means something ongoing, whereas “Maagid HaRakiah” is a sudden inspiration.

If Kavod is in the same realm as Hoda’ah, we can have a new understanding of our Passuk, as explained by the Medrash Tehillim.

“Kol HaNikrah B’Shimi V’Lichvodi Barasiv: Lo Bara HKBH Es HaAdam Ela L’Chvodo”.

The purpose of creation is not to give honor to HKBH, but to give him Kavod, to give Hoda’ah. This encompasses both aspects of the term: it must be constant, and it must be in the guise of “Modeh Al HaEmes”. It is not enough to do lip service, praising Hashem constantly but out of rote, habit or self-satisfaction. Rather, we are created with the sole purpose of working upon ourselves until we can see the Yad Hashem in all that occurs, such that we can be truly Modeh. The Kavod to which the Navi refers, the one that was the point of all creation, “Barasiv Yetzertiv Af Asisiv”, is one that creates a true and constant connection between man and Hashem, between the Nivrah and the Borei.

The message to us is clear: if we wish to fulfill the purpose of creation, to be among those that are “Nikrah B’Shimi” we must strive to become true Ba’alei Hodaah, as the Medrash terms it. We can endeavor to understand the Yichud Hashem based on Divrei Chazal so that we see the world as it is meant to be seen. If we do so properly, we will fulfil the intent of the Briah, and soon be Zoche to the promise of the Navi: “Havi Banai Merachok U’Bnosai Mikitzei HaAretz”