Sefer HaIkkarim teaches that a person’s hope for Hashem’s salvation need not be because of personal merit, but may be founded entirely on Kavod Shamayim. This concept is not merely an abstract idea; it is clearly expressed in the words of Tanach.

In Tehillim (115:1), Dovid HaMelech declares:

“Not for us, Hashem, not for us, but for the sake of Your Name, give glory.”

With these words, Dovid HaMelech defines the kavvanah of his tefillah for salvation. He does not appeal to personal worthiness or merit. Rather, his hope for Hashem’s yeshuah is directed solely toward the sanctification and exaltation of Hashem’s Name.

This is the essence of Tikvas HaKavod. A person hopes for Hashem’s salvation with the intent that when it becomes evident that one who places his trust in Hashem is answered, Kavod Shamayim is increased and Hashem’s greatness is revealed in the world.

Tikvas HaKavod is a form of hope in Hashem’s salvation in which a person’s intent is that their salvation will bring honor and sanctification to Hashem’s Name.

The Sefer HaIkkarim offers a powerful example of this, drawn from Moshe Rabbeinu’s tefillah for Klal Yisrael after the sin of the meraglim.

When the report of the meraglim caused Hashem to declare that He would destroy Klal Yisrael, Moshe did not plead for mercy based on their worthiness or even out of compassion. Instead, he framed his request in terms of Kavod Shamayim—the sanctification of Hashem’s Name:

“The Egyptians will hear… and they will say to the inhabitants of the land, ‘It is because Hashem lacked the ability to bring this people into the land that He slaughtered them in the wilderness.’” (Bamidbar 14:13–16)

Moshe was saying: if You destroy Klal Yisrael now, the nations will misunderstand and think that Hashem failed. That would be a desecration of His Name.

In response, Hashem declares:

“I have forgiven, as you have said.”

Sefer HaIkkarim explains that this means Hashem acts not because Klal Yisrael deserves it, but because Moshe’s tefillah appealed to His honor. Hashem responds in a way that protects His Name from desecration, while still ensuring that justice is maintained:

“But as I live, the glory of Hashem will fill the earth… all those who have angered Me will not see the land.”

In other words, Hashem spares Klal Yisrael from immediate destruction to uphold His honor, while still executing justice in a way that reflects His greatness.

This episode teaches a profound model of hope: when a person appeals to Hashem not for their own sake, but for the sake of His honor, their hope becomes powerful. When it is evident that someone who trusts in Hashem is answered, Hashem’s honor is revealed and exalted in the world.

In Tehillim 25:2–3, Dovid Hamelech calls out:

“In You I have trusted; let me never be put to shame. Let not my enemies triumph over me. Indeed, none who hope in You will be put to shame.”

At first glance, this might seem like a personal plea—for safety, for success, for protection. But the Malbim reveals something much deeper: Dovid Hamelech isn’t only asking for his own needs to be met. He’s begging that his trust in Hashem be vindicated. Because if that trust were to fail—if David were to fall in defeat while publicly placing his faith in Hashem—it would lead not just to personal pain, but to Chilul Hashem, a desecration of God’s Name. His enemies would mock, and others might begin to question whether faith in Hashem is truly secure.

That is why David anchors his hope not in his own merit, but in Hashem’s honor. He’s saying: “Hashem, I placed my trust in You so the world would see Your greatness. Don’t let that trust be shattered.” His hope is not selfish—it is sacred. It flows from a desire to see Hashem glorified in the eyes of all.

From Dovid Hamelech we learn a powerful lesson: we can place our hope in Hashem when that hope is rooted in bringing Kavod Shamayim. 

At times, a person may wonder: On what basis can we place our hope in Hashem’s salvation? If we are aware of our shortcomings, if we do not feel worthy or deserving, what gives us the confidence to turn to Hashem with hope and expectation?

One powerful answer is this: we can place our hope in Hashem not because of our own merit, but because of Hashem’s honor—Kavod Shamayim.
This means that our hope is not rooted in the claim, “I deserve to be saved,” but in the conviction that Hashem’s salvation will reveal His greatness and sanctify His Name in the world. When a person’s redemption leads others to recognize Hashem’s hand, acknowledge His power, and give Him praise, that itself becomes a reason for salvation.

However, the Sefer HaIkkarim explains that this kind of hope has a prerequisite. In order to place our hope in Hashem’s salvation for the sake of His honor, we must live in a way that truly reflects that belief. A person cannot claim that his redemption will sanctify Hashem’s Name if, when success comes, he takes the credit for himself.

This idea is expressed in Tehillim 44, where the sons of Korach recall a time when Hashem saved them from their enemies. Yet they emphasize not the victory itself, but how they responded to it:

“In G-d we gloried all day long, and Your Name we thanked forever.”

Even in moments of success, they did not claim that it was their own doing. They recognized that everything came from Hashem, and they gave Him credit continuously. According to the Sefer HaIkkarim, this humility is essential, because one reason Hashem may withhold salvation is the concern that people will forget Him once they succeed and say, “My strength and the might of my hand brought me this success.” Such a response diminishes Kavod Shamayim.

The sons of Korach therefore declare: when You saved us in the past, we did not become arrogant. We praised You, we thanked You, and we remembered that everything came from You. And because of that, we now turn to You again—not because we are worthy, but because Your salvation will bring honor to Your Name.

So too in our own lives. When we train ourselves to see Hashem in everything, and respond to success with humility and gratitude, we create a life that reflects His Kingship. Once we live this way, we can place our hope in Hashem’s salvation—not because of our merit, but because of His honor.

At times, a person may ask: How can we hope for Hashem’s salvation if we do not feel worthy? What gives us the confidence to turn to Him when we know our merits are lacking?

One answer is that a Jew’s hope need not be rooted in personal worthiness at all. We can place our hope in Hashem’s salvation for the sake of His honor—Kavod Shamayim. When salvation reveals Hashem’s Kingship, His power, and His presence in the world, that itself becomes a reason for redemption. The focus shifts from “Do I deserve this?” to “Will this sanctify Hashem’s Name?”

This idea is expressed clearly in Tehillim 44, where the sons of Korach cry out to Hashem and say:

“You are my King, O G-d; bring about the salvations of Yaakov.”

The fact that they refer to Hashem as “King” is deliberate. They are not appealing to their own righteousness. Rather, they are appealing to Hashem’s Kingship. Just as a human king comes to the aid of his nation in order to uphold the dignity of his throne, so too they turn to Hashem as King, trusting that His salvation will bring honor to His Name.

The Metzudas Dovid explains that since Hashem has the power to save and is their King, it is fitting for Him to come to the aid of His people. A king, by definition, protects and rescues his nation when he is able to do so. Their request is therefore not a claim of merit, but an appeal to Hashem’s role as Melech Yisrael.

The Sefer HaIkkarim deepens this understanding. Rabbi Yosef Albo explains that a true king does not act only when his subjects are worthy. At times, a king may help even the unworthy—not for their sake, but in order to preserve his honor and public standing. In the same way, Hashem, as King, may bring salvation not because the people deserve it, but because doing so reveals the glory of His Name and increases Kavod Shamayim.

Thus, the sons of Korach declare: there is nothing preventing You from saving us—not on Your side, and not on ours. You are our King. And just as a king rescues his servants whether or not they are deserving, in order to establish his renown, so too it is fitting for You to bring salvation to Yaakov.

So too in our own lives. When we turn to Hashem as our King, recognizing that everything we have comes from Him, we can place our hope in His salvation—not because of our merit, but because we desire that our yeshuah reveal His Kingship and bring honor to His Name.