Philosophy:Anthropomorphism/2
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Anthropomorphism
Exegetical Approaches
Hashem Can Be Corporeal1
Sources:Merkavah Shelemah Shiur Komah,2 Rashi,3 Rashbam, R. Moshe Taku, scholars cited by Raavad, scholars cited by R. Avraham b. HaRambam, scholars cited by Shadal,
Anthropomorphic verses – According to this approach it is expected that Tanakh should talk about Hashem as if he has a body.
Hashem is limited – According to Shiur Komah, Hashem has a body but in different measures than a regular human body and therefore he is not limited. R. Moshe Taku claims that if Hashem did not have a body He would be limited to not having a body, however, by having the choice Hashem is not limited.
"וְאֶל מִי תְדַמְּיוּנִי" – R. Saadia questions that if Hashem is a living being like any human, then there is no way He can say that he is different. One can either understand according to Shiur Komah, that since Hashem's dimensions are larger to a great extent, He is not considered similar to humans. Perhaps R. Moshe Taku explains that Hashem can choose if to have a body or not at different points and that is how He is not similar to humans. One could possibly read the verse that Hashem is not similar to any living being in His capabilities, even if He is similar in His appearance.
Prophets seeing Hashem
"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ" – R. Moshe Taku cites these verses a proof that Hashem has a body.
Outside influences – R. Avraham b. HaRambam notes that the commentators who hold Hashem can be corporeal were probably influenced by the Christian who think that.
Hashem Is Not Corporeal
Sources:R. Saadia Gaon,4 R. Hai Gaon, R. Chananel, R. Bachye ibn Pakuda, Ibn Ezra, R. Yosef Bekhor Shor, Rambam, R. Avraham b. HaRambam, Ramban, Ralbag, Ran, R. Yosef Albo, Shadal,
Anthropomorphic verses – R. Saadia, Rambam and R. Yosef Albo all maintain that all anthropomorphic language is simply a figure of speech.5 Thus, R. Saadia suggests that Hashem's hand might represent ability, while His eye refers to His providence and His mouth to his commandments.
Why describe Hashem as having a body? R. Bachye ibn Pakuda explicates the need for Hashem to be represented in anthropomorphic terms,6 was to enable the nation to relate more easily to Him, and to instill in the nation the idea of Hashem's existence.7
Prophets seeing Hashem
- Saw Hashem's glory – R. Saadia8 explains that all the prophets who saw Hashem just saw a bright light from where they heard Hashem. Moshe, who was on a different level, saw a larger light.9
- Prophetic visions – R. Chananel, Ibn Ezra, Rambam. The prophets10 saw a figure in their imagination or dream, and thought they were seeing Hashem. They did not actually see any physical vision.11
- Saw a human being – R. Yosef Bekhor Shor, first opinion in R. Avraham b. HaRambam.
- Intellectual understanding – Second opinion in R. Avraham b. HaRambam, Ralbag. The prophets got hold of and achieved partially an understanding of Hashem and his actions.
"כִּי לֹא יִרְאַנִי הָאָדָם וָחָי" – This approach claims that humans can not physically see Hashem, for various reasons:
- R. Yosef Bekhor Shor explains this verse that Hashem wanted to avoid scaring the prophets by showing them an image they are not used to seeing, and therefore every time He needs to show himself to a prophet He shows them a human.
- Ralbag
"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ" – The commentators suggest multiple ways of rereading these verses as not to imply that Hashem has an equivalent to a human body:
- In Hashem's image
- Humans have a partial similarity12 to Hashem, either in our mental capabilities (Rambam), or in our governance13 and ruling over others (opinion in R. Saadia), in difference from animals.
- The image Hashem chose for humans – opinion brought by R. Saadia.14
- R. Saadia says we were not created in Hashem's image rather in Hashem's chosen image.
- In the angels' / Moshe's image – Karaites cited in R. Saadia and Ibn Ezra.
- Binyamin Nahawandi the Karaite suggests these are the angels' words, saying to create a man who is similar to them. "בְּצֶלֶם אֱלֹהִים" refers to the angels and not to Hashem, as "אֱלֹהִים" is used in other places in Torah.15
- Yeshuah the Karaite cited by Ibn Ezra suggests these are Moshe's words said to the people to clarify that the first man created was created the same way they were and is therefore like them, rather than being a different species. This does not account for the combination "בְּצֶלֶם אֱלֹהִים".
Hashem is limited – R. Saadia notes that Hashem can not be corporeal if he created corporeal beings.
"אֵשׁ אֹכְלָה הוּא" – R. Saadia rereads this verse to mean that Hashem punishes sinners with fire, and not that he actually is fire.