Seeing Hashem/1

Seeing Hashem

Introduction

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To See or Not to See?

Hashem's revelation to mankind is a prevalent theme throughout Tanakh, but one which is shrouded in mystery.  Several verses speak of Hashem not only speaking to but also appearing to man.¹  Others speak of individuals who merit to "see Hashem," from the elders at Sinai‎² to Michayhu,³ Yeshayahu,⁴ Yechezkel⁵ and Daniel,⁶ all of whom even describe what they saw.  What, though, does it mean for Hashem to reveal Himself or for man to see the Divine? If Hashem has no corporeal form, what is there to see?  Moreover, does not Hashem Himself say that it is impossible to see Him and live?!  In Shemot 33, He tells Moshe:

EN/HEע/E

וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת פָּנָי כִּי לֹא יִרְאַנִי הָאָדָם וָחָי.

He said, “You cannot see my face, for man may not see me and live.”

How are we to understand the seeming contradiction between the verses?  Can a mortal see Hashem or not? Under what circumstances will this lead to death? Finally, does the root "ראה" mean the same thing in all of these verses, or should it be understood literally in some cases but metaphorically in others? If the latter, what does it connote?

The Context: Moshe's Request 

The context of Hashem's declaration that no mortal can see Him is Moshe's request after the Sin of the Golden Calf, "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ". Hashem's full response is enigmatic, again playing between seeing and not seeing:

EN/HEע/E

(כ) וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת פָּנָי כִּי לֹא יִרְאַנִי הָאָדָם וָחָי. (כא) וַיֹּאמֶר י״י הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל הַצּוּר. (כב) וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד עׇבְרִי. (כג) וַהֲסִרֹתִי אֶת כַּפִּי וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ.

(20) He said, “You cannot see my face, for man may not see me and live.” (21) Hashem also said, “Behold, there is a place by me, and you shall stand on the rock. (22) It will happen, while my glory passes by, that I will put you in a cleft of the rock, and will cover you with my hand until I have passed by; (23) then I will take away my hand, and you will see my back; but my face shall not be seen.”

The conversation is not easy to comprehend, with almost every sentence raising questions:

• "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" – What does Moshe mean by this request; what is he asking Hashem to show him?  When both he and Hashem speak of Hashem's "כבוד" to what do they refer?
• "וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ" – What does Hashem reply; what does it mean that Moshe will be permitted to see Hashem's "back" but not His "face"? What do these terms signify in the context of an unlimited being?
• "כִּי לֹא יִרְאַנִי" vs. "וְרָאִיתָ" – If man cannot see Hashem and live, how can Moshe see even Hashem's "back"?  If he is granted this exception, is it possible that there are other exceptional cases as well, or is Moshe unique?
• "וּתְמֻנַת י״י יַבִּיט" – Later in Bemidbar 12, we are told that, in contrast to other prophets, Moshe does see a picture of Hashem. How can this be reconciled with Hashem's words here?

Revelation at Sinai

The description of Hashem's encounter with the nation at Sinai is filled with similar ambiguity, on one hand implying direct revelation and on the other hand declaring that no image was seen.  Shemot 19:11 states that Hashem will descend "לְעֵינֵי כׇל הָעָם" and Devarim 5:4 adds, "פָּנִים בְּפָנִים דִּבֶּר י״י עִמָּכֶם בָּהָר", describing the event as a "face to face" encounter. Yet, in Shemot 19:21 Moshe is told to warn the nation, "פֶּן יֶהֶרְסוּ אֶל י״י לִרְאוֹת," that it is dangerous to look, and in Devarim 4:15, Moshe emphasizes, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם בְּחֹרֵב", explicitly stating that that no picture was seen. If the nation only heard Hashem's voice at Sinai, as is continuously stressed in Devarim 4, what, then, does the term "פָּנִים בְּפָנִים" mean?  What was the nature of the revelation at Sinai?

Additional Cases

• "כְּבוֹד י״י" – Many verses⁷ speak of "כְּבוֹד י״י" appearing to the people. What does this term signify?  Is it identical to the "כבוד"

¹ See, for example, Bereshit 12:7, Bereshit 17:1, Bereshit 18:1 and Bereshit 26:2.  In all of these verses, Tanakh uses the formulation, "'...וַיֵּרָא י״י אֶל".

² See Shemot 24:1-12 where we are told, "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל".

³ The prophet shares, "רָאִיתִי אֶת י״י יֹשֵׁב עַל כִּסְאוֹ וְכׇל צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ" (Melakhim I 22:19).

⁴ Yeshayahu describes, "וָאֶרְאֶה אֶת אֲדֹנָי יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא" (Yeshayahu 6:1).

⁵ Yechezkel 1 conatins an elaborate description of Yechezkel's visions, including, "דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה" (Yechezkel 1:26)

⁶ See Daniel 7:9.

⁷ See Shemot 16:7,10, Shemot 24:17, Vayikra 9:6, 23, Bemidbar 14:10, Bemidbar 16:19, Bemidbar 17:7 and Bemidbar 20:6.  [In the last two cases, it is possible that the "glory of Hashem" is witnessed only by Moshe and Aharon and not the nation as a whole.]