My Name, Hashem, I did not Make Known
הרב מרדכי גרינברג
Sefer Shemot is the fundamental book of Israel's faith. One of the principles of faith is that of Hashgacha (Divine Providence and intervention). This principle repeats itself many times in the Exodus, "I am Hashem in the midst of the land." (Shemot 8:18) The Ramban writes in the end of Parshat Bo that the main expression of belief is not through overt miracles, but rather, "from the great and famous miracles, a person admits of the hidden miracles which are the foundation of the entire Torah. A person has no share in the Torah of Moshe Rabbeinu unless we believe that all of our issues and events are miracles, nothing is [just] nature and the way of the world."
An item's name is its essence. Since it is impossible to talk of the essence of the Creator, only of His Revelation, and this Revelation is lacking - since many times his actions seem to lack meaning - therefore Hashem's name appears lacking. "The Name is incomplete and His Throne is incomplete until the descendents of Amalek are eradicated." (Rashi Shemot 17:16)
A person's name is the most valuable thing to him. He is not merely a number, and is not rendered insignificant by multitudes. David complains in sefer Tehillim (4:3), "O sons of men, how long will you put my honor to shame." Rashi explains: How long will you degrade me? "Did you see the son of Yishai?" "Who is David, and who is the son of Yishai," "When my son sealed [a covenant] with the son of Yishai" - Do I not have a name?! (Yalkut Shimoni #627)
Hashem's honor is when He appears in a clear manner, and this is His Name. "On that day, Hashem will be one and His name will be one." (Zechariah 14:9) Chazal explain in Masechet Pesachim (50a): In this world I am written with the name YKVK and called by the Name Ado-nai. In the future I am called just as I am written. In this world we bless on the bad, "dayan haemet" and on the good, "hatov vehameitiv;" in the future, we will bless on the bad just as we bless on the good.
These two ideas are interrelated. Nowadays, that the Revelation is lacking, and there are events that appear bad, His name does not appear complete. The incomplete name is not only a lack of honor, but also an aspect of chilul Hashem. This is what Yechezkel says, "They desecrated My holy name when it was said of them, these are the people of Hashem, but they departed His land." (Yechezkel 36:20) Am Yisrael's state of exile provides the non-Jews an excuse to ridicule and say that there is no Divine intervention, and this is a desecration of His Name. In the future, when His intervention will be revealed in a clear manner, His name will be revealed, and even on the bad we will bless "hatov vehameitiv," and thus His name will be said like it is written.
In the prayer of Aleinu, we conclude: "The kingship is yours, and forever You will rule with glory' ... and it says, 'Hashem will be king ... on that day Hashem will be One and His name will be One.'" What is ruling with glory? - When "Hashem will be One and His name One," as the Gemara in Pesachim above - then His name will be revealed, and this is His glory.
In Kriat Shema, when we declare "G-d is One," we conclude, "Baruch shem kevod malchuto le'olam va'ed." When the Name will be complete and His intervention will be clearly recognized - this is the Glory of His kingship and therefore His name is blessed.
The Temple is the place where G-d reveals himself openly, and this is the place when His Name is revealed, as King Shlomo said, "that Your eyes be open toward this Temple night and day to the place of which You said, 'My Name shall be there" (Melachim I 8:29); "Your Name is proclaimed upon this Temple" (8:43); and G-d answers: "I have sanctified this Temple that you have built to place My Name there forever." (9:3) Therefore, we do not answer Amen in the Temple, but rather, "Baruch shem kevod malchuto le'olam va'ed."
In the future, G-d's name will be revealed not only in the Temple, but rather in all of Yerushalayim. Chazal commented on the last verse in Yechezkel, "The name of the city from that day shall be Hashem is there." (Yechezkel 48:35) Do not read shamah (there), but rather shemah (its name). This is exactly this idea. When it will become clear in practice that Hashem is there, this will also be the name and essence of Yerushalayim.'
"G-d's name is peace, and his seal is truth." The seal comes at a single moment, but the writing of the name in stages. Completion does not come at once, but rather through development. There is no "Peace now." "They did not listen to Moshe, because of shortness of breath and hard work." (Shemot 6:9) The nation does not have patience for Moshe's great vision. Moshe also failed in this, "Why have You done bad to your nation ... and you have not saved Your people." (5:22-23) G-d answers: "Now you will see what I shall do to Pharaoh." (6:1)
קוד השיעור: 3649
(Translated by Rav Meir Orlian)