The Story of Nakdimon ben Gurion

Nakdimon ben Gurion was one of the wealthiest and most respected men in Jerusalem during the time of the Second Beis HaMikdash. His name is remembered not only for his great riches, but for his deep faith in Hashem and his generosity toward the Jewish people.

The Gemara (Ta’anis 19b–20a) tells the following story: Once, the Jewish people needed water for the pilgrims who were coming up to Jerusalem for the festival. Nakdimon ben Gurion went to a Roman nobleman and requested twelve large cisterns of water. In exchange, he promised that by a certain date he would either return twelve cisterns full of water—or pay him back with twelve talents of silver.

But when the deadline approached, there had been no rain, and the cisterns stood empty. The Roman mocked Nakdimon, saying the Jews would have to pay the debt. Nakdimon went up to the Beis HaMikdash and prayed: “Master of the Universe! It is known that I did not do this for my own honor or the honor of my family, but only for Your honor—that the pilgrims would have water to drink!”

Immediately, the skies darkened, and rain poured down, filling the cisterns to overflowing. When the Roman saw this, he sneered: “Yes, the rain came—but it came too late. The sun has already set, and the time has passed.”

Nakdimon again turned to Hashem in prayer. Miraculously, the clouds parted, and the sun shone again, as if it had risen anew. It was clear to all that Hashem had answered the prayer of Nakdimon ben Gurion. From that day, he was called Nakdimon—from the word neked (to shine through)—because the sun “shone” for him.

This story reminds us of the power of pure intention and trust in Hashem. When a person acts for the sake of Heaven and places his hope in Hashem, even the laws of nature can be overturned.

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What the Sages Teach About This Kind of Hope

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.