The fourth chapter of Pirkei Avot begins with the well-known dicta of Ben Zoma regarding who is wise, mighty, wealthy, and honorable. Maharal, in Derech Chaim, points out that this parallels the structure of the pasuk in Yirmiyahu which states: “Let the wise man not be celebrated for his wisdom, nor the mighty for his might, nor the wealthy for his wealth” (Yirmiyahu 9:22). Maharal explains that the navi emphasizes these points, and Ben Zoma follows his example, because these are all essential characteristics which indicate a certain kind of success in an individual.
Ultimately, however, the wisdom, might, and wealth of an individual are only aspects reflecting his stature, but not essential to his character; the celebrated aspect may reveal itself in some situations to be superficial and not substantive. For this reason, Maharal says that Ben Zoma explains the true expression of each of these sought-after attributes as occurring in a manner that doesn’t draw attention to itself. The wise, the mighty, and the wealthy person are seen as such when they are so assured in these attributes that they can stand apart with self-assurance and bestow their outstanding qualities upon others.
Ben Zoma views honor in a similar vein. Maharal teaches that the one who is truly deserving of honor doesn’t ever seek honor for himself. Thus, for example, we learn that Hashem is known as the “King of Honor” (Tehillim 24:7ff) chiefly because He bestows honor and dignity on those who serve Him faithfully (Tanchuma Beha’alotcha). When someone seeks to be respected and honored, this shows that something is lacking in him such that he must find others to grant him those trappings. The more insecure he is, the more he will demand that others honor him. But when people are truly deserving of honor, then they, like Hashem, don’t think of their own dignity because they are already secure in it; instead, they look to bring respect and consideration to others around them. When honor inheres in a person, then he or she need not ever demand it.
This is also the meaning of the quote that Ben Zoma brought to support his conception of honor: “I will honor those who honor me” (I Shmuel 2:30). Maharal asserts that we must not understand this as an exchange of value – as if to say that if you will respect me, then I will respect you. After all, unlike us, honor and glory are endemic to the nature of the Divine – even if we can define very little of what constitutes Godliness, we know that much. Rather, the navi is teaching that it is those who are truly worthy of honor and respect who bestow honor on their Creator. They demonstrate that they are honorable in that only the finest human beings become worthy of serving Hashem.
At the same time, Hashem’s honor is perceived in the glory that is reflected upon His servants. He doesn’t seek honor for Himself but instead reflects it on everyone who comes close to Him.