Rabbi Roodyn

Rav Hirsch now proceeds to interpret the pasuk based on the important distinction between the two words used here to refer to man, adam and enosh.

All the pride and stubbornness of the type of man referred to as Enosh must wither away into oblivion in the face of the message coming down from the stars into the hearts of man proclaiming G-d as the Creator and originator, regulator and Lawgiver. For what hope, what claim to hope can remain to him when he measures his own infinitesimal smallness against the vastness of the galaxies? Even these great, shining worlds bow low to G-d as their Creator and as their Master Who has fixed their orbits.

This idea is expressed in the bracha that we say monthly at Kiddush Levana.

אֲשֶׁר בְּמַאֲמָרוֹ בָּרָא שְׁחָקִים. וּבְרוּחַ פִּיו כָּל צְבָאָם. חֹק וּזְמַן נָתַן לָהֶם שֶׁלֹא יְשַׁנּוּ אֶת תַּפְקִידָם. שָׂשִׂים וּשְׂמֵחִים לַעֲשׂוֹת רְצוֹן קוֹנָם. פּוֹעֵל אֱמֶת שֶׁפְּעֻלָּתוֹ אֱמֶת. וְלַלְּבָנָה אָמַר שֶׁתִּתְחַדֵּשׁ. עֲטֶרֶת תִּפְאֶרֶת לַעֲמוּסֵי בָטֶן שֶׁהֵם עֲתִידִים לְהִתְחַדֵּשׁ כְּמוֹתָהּ. וּלְפָאֵר לְיוֹצְרָם עַל שֵׁם כְּבוֹד מַלְכוּתוֹ:

With His word He has created the heavens and with the breath of His mouth all their host, who appointed a law and a time for each one, so that none may shirk His mandate, that they may joyously and happily shine forth to fulfil the will of their Creator.

What hope, what claim to hope remains for Enosh, if setting himself up against G-d, Who is also His Creator and Master, he will live and work in G-d’s world only as a ‘vengeful foe zealously guarding his own interests,’ instead of completing his stay on earth as a creature of G-d among other beings of His creation, as a child of G-d among G-d’s other children?