"Understanding the Essence of Praising Hashem, and Hashem's Name"

Shalom, Rabbi Kazen, In our morning prayers we say that we “praise Hashem and we praise His Name” (Artscroll Siddur, Ashkenaz, Pg 27 לפיכך). QUESTIONS: -What is the difference between praising HaShem Himself, and praising His Name? - What is the significance of differentiating between the two? Thank you for helping, Tovah Israel ???????? בקדוש ישראל נתפאר אין עוד מלבדו

Thank you for your question

In our prayers, we often find ourselves praising Hashem and His exalted name. This practice might raise a question of distinction: what does it mean to praise Hashem directly versus lauding His name? To delve into this, first, we will begin by understanding what it means to praise Hashem, then we will explain what it means to praise his name.

Our Hebrew name is יהודי comes from the root הודיה which means praise because our purpose in this world is to see through nature and to recognize that Hashem is behind everything that takes place this started with the founder of the Jewish nation Abraham our forefather, who was called אברם העברי Avram ha’ivri (Genasis chapter14 verse 13) explain the Midrash (Berashis Raba 42,13) that ‘Ivri’  means he stood on one side of the world and the rest of the world on the other side, that is that he was the only one who recognized the creator, and we as his offspring continue this legacy and proclaim to the world that there is an only g-d, we internalize this through prayer when we thank Hashem for all that he has done for us על נסיך שבכל יום עמנו for all the miracles that you have done for us. This is what makes us ‘Yehudi’ whereas the nations of the world don’t thank g-d they think if they are healed it is thanks to the medicine that they were subscribed or if they were successful in business they pat themselves on the back and praise themselves on how clever they are, they do not recognize that it was Hashem that he is the one that ultimately heals a person or gives a person success.  

The concept of relating to Hashem through His name is rooted in recognizing the multitude of ways He manifests kindness in our lives. This idea is encapsulated in the verse) Psalm 113, verse 3.) ממזרח שמש עד מבואו מהולל שם ה', which translates to "from sunrise to sunset, praised be the name of Hashem." The Sefat Emet (A speech he delivered on Chanuka 1891- תרנ"ב ) elucidates this verse, pointing out that our lives encompass moments akin to both sunrise, filled with prosperity and blessings, and sunset, times of hardship and exile. Yet, our faith steadfastly acknowledges that, regardless of our circumstances, Hashem's kindness envelops us.

In the realm of pronunciation and understanding of Hashem's name, the Talmud Tractate Pesachim (page 50a) addresses our current practice of substituting the Tetragrammaton with "Ado-noy." This alteration reflects our limited comprehension of Hashem's actions in this world, where true understanding often eludes us. The Marsha comments on this, suggesting that our partial grasp results in the name being pronounced differently, symbolizing our distance from complete understanding. However, when Mashiach will come clarity will prevail, allowing us to pronounce Hashem's name as it is, signifying a full realization of His ways.

Our ultimate prayer, יתגדל ויתקדש שמיה רבה, yearns for Hashem's name to be exalted, a plea for the Divine to reveal Himself to the world fully. This revelation will enable all to discern the magnitude of His sovereignty. The continuation, לעילא מכל ברכתה ושירתא, expresses an acknowledgment that Hashem's goodness transcends all praise. Our current state, marred by difficulty, often obscures our ability to perceive His benevolence. Hence, we assert that His virtue is beyond our current capacity for praise.

This perspective sets the stage for a fervent hope, encapsulated in the prayer for the day when השם אחד ושמו אחד - Hashem will be one, and His name one. This vision foresees a time devoid of contradictions, where the apparent duality of good and bad merges into a unified understanding of Divine goodness. It is a hope for a world where everything, even that which seems adverse, is recognized as emanating from Hashem, the ultimate source of all that is good.

As we navigate the complexities of life, let us hold onto the profound lessons embedded in our prayers. First, to always know that we are never bound by the laws of nature, in every situation we may find ourselves we know we can pray to Hashem to help us, this gives us tremendous strength and courage to never lose hope, and praise his name, we praise all that we recognize Hashem's guiding hand in our lives.

Wishing you much success.

(Genasis chapter14 verse 13)

Berashis Raba 42,13

Psalm 113, verse 3

Sefat Emet: Chanuka 1891- תרנ"ב

 Talmud Tractate Pesachim page: 50a