KAVOD- HONOUR

BY RABBI JOSH ZWEIBACK 1977

The Biblical Meanings of “Kavod”

We must descend from mountain top meetings with God as we first

encounter our term in the Bible for the earliest form of the root of our word

refers to the liver (“kaved”—see Lev. 3:4,10,15). Throughout the Ancient

Near East, the liver was thought to be the seat of the emotions. Because of

its central location in the body and its role in the emotional life, it was

therefore considered to be an organ of utmost importance.

As an adjective, “kaved” means heavy. In Proverbs 27:3 we read:

“A stone is heavy, and the sand weighty; but a fool’s wrath is heavier (kaved)

than both of them.” As a noun, our word “kavod” is used in parallel with

riches (osher) in Proverbs 11:16: “A woman of grace attains honor (kavod)

and men of power attain wealth (osher).” Joseph tells his brothers to tell

their father about the kavod he has attained in Egypt (Gen. 45:13). Here,

kavod seems to mean both riches and honor.

Ultimately, kavod as a concept becomes closely linked to God. If

human-beings like Joseph can attain kavod (riches and honor that elevate

them vis-à-vis other human-beings), then God must have infinitely more

kavod. In fact, we are asked to give kavod to Adonai (Psalm 115:1; 96:7;

29). Here, it seems to mean praise and honor. The earth is filled with God’s

kavod (Isaiah 6:3). Moses sees God’s kavod (Exodus 33:18) as does all of

Israel (Numbers 14:10). Though it is not described in detail, it is clear here

that God’s kavod is a physical thing that can be seen and even felt which at

first seems rather surprising given God’s transcendent nature as described

throughout the Bible. It is the name given for the energy that is encountered

in moments of awe like the revelation on Mt. Sinai, like Isaiah’s visions, and

even in my own, less sensational experience hiking in the mountains. In

trying to describe the experience of standing in the presence of God, the

Biblical writers and the rabbis after them, use the phrase kevod Adonai, to

describe the energy and drama of that moment, of that encounter. Kevod

Adonai, “God’s glory,” seems to describe a type of “heaviness,” a type of

energy that is “heavy” to the extent that one can separate out the kavod from

that which has the kavod. So kevod Adonai is almost a thing in and of itself

that can be seen.

Kavod and God

God is the ultimate source of kavod. We human-beings alone,

amongst all the creatures God created, have kavod because we are God’s

crowning act of creation. Parents are honored because they are partners with

God in creation. Rabbis are honored because they have studied God’s

Torah. Honor comes through fulfilling God’s mitsvot. Kings, since they are

ultimately in some way appointed by God, are worthy of honor.

God, of course, is not just the source of all kavod, God must be

given kavod as well. It d could scarcely be worded more strongly: “Whoever

takes no thought for the kavod of the creator, it would be fitting if that person

had not entered the world.” R. Yosef explains what this means: One who

commits a transgression in secret takes no thought for the kavod of the

creator. (Hag. 16a)

The word kavod appears in connection with God repeatedly when

the rabbis discuss prayer. Much of this has survived in today’s liturgy. God

is addressed as the “King of kavod” (Melech hakavod) and as the “God of

kavod” (El hakavod).[7] One prayer, no longer in use, was recited before

entering the bathroom. The prayer addresses the angels who were thought to

accompany us everywhere: “May you be given great kavod, holy ministering

angels from on high! Give kavod to the God of Israel! Leave me while I

enter and take care of my needs. Then I will come [back] to you.”[8] (Ber.

60b) Out of respect for God and God’s angels, we excuse ourselves from

them before attending to our excretory needs, lest they enter the bathroom

with us.

We have already seen (in the story about the Avitinas family who

made incense for the Temple) what can happen when we place our own

honor above God’s. There is a prayer formula, invoked in times of distress,

which illustrates this hierarchy of kavod. The prayer formula appears in the

oft quoted story of R. Eliezer’s excommunication. He was excommunicated

for refusing to accept the rulings of the majority of the sages of his

generation. Heaven (i.e. God) was greatly displeased about his

excommunication since R. Eliezer was a very great scholar. Rabban Gamliel,

the nasi, was traveling on a ship sometime later and a huge wave rose over

him, threatening to drown him. He, as nasi, was ultimately responsible for

the edict of excommunication and he knew that the storm was due to Divine

wrath regarding it. He rose to his feet and said: “Master of the world! You

know full well that I did not [excommunicate him] for my kavod, nor for the

kavod of my father’s house. Rather, for your kavod [did I do it] so that

arguments would not multiply in Israel [because of R. Eliezer’s refusal to

accept the ruling of the majority].” At that the sea calmed. (Bav. Met. 59b)

God is not only the source of all kavod and worthy of being treated

with ultimate kavod, God acts, at times, in the interest of God’s own kavod.

The sages teach: “All that the Holy One of Blessing created, for God’s kavod

did God create it.” (Yom. 38a) It is an extraordinary theological statement.

God created the world out of some “need” for kavod. God wants us to

appreciate the splendor of creation and show honor and respect to the One

responsible. God, though wholly other, is, in this rabbinic teaching, not so

unlike us in some ways—God too wants to be appreciated.

One of the most famous uses of the word kavod in prayer appears in

the Amidah. It is taken from one of the prophet Isaiah’s visions. Isaiah sees

God sitting upon a throne. Above God are the seraphim, six winged

creatures. One of the seraphim cries out to the other saying: “Holy, holy,

holy is Adonai tsevaot! The whole world is filled with God’s kavod!” (Is.

6:3) It is a powerful moment in most synagogues. The worshipers lift

themselves up, higher and higher with each repetition of the word kadosh,

holy. But what does it mean to say that the world is filled with God’s

kavod? R. Joshua ben Levi teaches: “A person is forbidden to walk four

cubits with an erect posture because it is said: ‘The whole world is filled with

God’s kavod !’ Rav Huna son of Rav Joshua did not go four cubits with his

head uncovered. He said, ‘The shechina is above my head.’” (Kid. 31a)

Later interpreters of the Talmud struggled to understand the

implications of these teachings. The great Talmudic exegete, Rashi, explains

that the verse from Isaiah indicates that God’s glory, God’s kavod, extends

downwards to this world. One who stands fully erect, appears to be pressing

against the divine presence. The Maharsha, a 16th century commentator,

explains that the place that a person occupies is considered to reach four

cubits in each direction. The person who walks four cubits in an erect

posture, acting as if the place belongs to him, gives the impression that he

thinks that God is not there. We give kavod to God when we acknowledge

that the world is not ours to do with as we please.

Biblical Meanings of “Kavod”

1. [From the ten commandments] “’Give kavod to your father and your

mother; that your days may be long upon the land which Adonai your

God gives you.’” (Ex. 20:12)

2. “A woman of grace obtains kavod ; and men of power obtain riches.”

(Proverbs 11:16)

3. [Joseph instructing his brothers…] “’You shall tell my father of all my

kavod in Egypt and of all that you have seen. Now hurry and bring my

father down here.’” (Gen. 45:13)

4. [Moses to Israelites] “’Now in the morning you will see kevod

Adonai….’” (Ex. 16:7)

5. “Kevod Adonai abode upon Mount Sinai, and the cloud covered it six

days. On the seventh day [God] called to Moses from the midst of the

cloud.” (Ex. 24:16)

6. [God to Solomon] “’Behold, I have done according to your words. I

have given you a wise and understanding heart; so that there was none

like you before nor shall any like you arise after. But I have also given

you that which you have not asked—both riches, and kavod so that there

shall not be any among the kings like you all your days.’” (1 Kings

3:12-13)

7. “Holy, holy, holy is Adonai Tsevaot! The whole earth is filled with

God’s kavod!” (Isaiah 6:3)