Seeing Hashem/2

Seeing Hashem

Exegetical Approaches

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Direct Revelation of Hashem

At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.

Sources:RashiShemot 19:20Shemot 24:10-11Shemot 33:18-23Vayikra 16:2Bemidbar 12:8Bemidbar 14:10Bemidbar 16:19Devarim 34:10Yechezkel 1:1About R. Shelomo Yitzchaki, RashbamBereshit 48:8Shemot 13:21Shemot 16:7Shemot 19:9Shemot 19:11Shemot 19:23Shemot 24:10-11Shemot 33:18Shemot 33:23Shemot 34:8Vayikra 9:23Vayikra 16:2About R. Shemuel b. Meir,

"לֹא יִרְאַנִי הָאָדָם וָחָי" – This approach assumes that humans are physically capable of receiving a direct revelation of Hashem, yet doing so generally results in death. There are, however, certain exceptions: 

• Stay of execution – Rashi maintains that though in all cases in which humans directly see Hashem they will die, in exceptional circumstances this death can be delayed. Thus, though Nadav and Avihu and the elders saw Hashem at Sinai (Shemot 24), Hashem pushed off their deaths so as not to mar the happiness of receiving the Torah with the tragedy of their deaths.¹
• No death – Rashbam, in contrast, asserts that in some situations, seeing Hashem is a privilege granted by Hashem, not deserving of death at all. When making a covenant, Hashem might honor the second party by allowing them to see Hashem as He passes by.² Thus, in the Covenant Between the Pieces, Avraham merited to see Hashem pass (Bereshit 15:17-18), at the covenant at Sinai, the elders merited to see Hashem (Shemot 24:10-11), and when Hashem made the covenant in Shemot 34:10, He allowed Moshe to see Him as He passed (Shemot 33:23 and Shemot 34:6). 

Revelation at Sinai – This approach might suggest that the revelation at Sinai, being a covenant, was a direct revelation as well, and the people were granted permission to see some manifestation of Hashem.³  This would match the description of the event being a "face to face" encounter, but would appear to contradict Moshe's statement, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם". The seeming contradiction might be resolved in a number of ways: 

• It is possible that Hashem granted the nation permission to look, but only from afar, at which distance the nation could not really see Hashem regardless.⁴  As such, they saw no "picture", though they did watch Hashem's descent, as per the literal understanding of "יֵרֵד י״י לְעֵינֵי כׇל הָעָם".‎ The encounter was "face to face" in the sense that nothing concrete obscured the vision, only distance.
• It is also possible that the people really were privileged to see Hashem, but that Hashem does not have a form that can in any way be called a "תְּמוּנָה" and it is this which Moshe emphasizes in Sefer Devarim.⁵

What did they see?  - "וְרָאִיתָ אֶת אֲחֹרָי" – Neither Rashi nor Rashbam elaborate on what it means to see Hashem directly or detail what it was that the people who merited to do so saw.  Rashbam, though, implies that even in cases of direct revelation, the vision is veiled or incomplete.  By Moshe, the verse states explicitly that Moshe only saw Hashem's "back"⁶ and Rashbam claims that this is what the elders in Shemot 24 saw as well. By Avraham, the verses describe a pillar of smoke and fire passing by, suggesting that there, too, the vision was obscured to some degree.

Corporeality of Hashem – It is not clear what Rashi and Rashbam believe regarding the possibility that Hashem might take a corporeal form. If this position were to maintain, as does R. Moshe Taku, that Hashem does adopt one at times, then it then those who "see Hashem" might actually see a physical manifestation of Hashem and phrases such as "וְרָאִיתָ אֶת אֲחֹרָי" might be understood literally.

"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת" – This position might understand that Hashem is literally revealed on the kapporet and it is for this reason that any who enter and see will die.

Visions of Hashem by prophets - "רָאִיתִי אֶת י״י יֹשֵׁב" – This position must explain how Yeshayahu, Yechezkel and Michayhu can all claim to  see Hashem, describing him sitting on a throne, yet do not die:

• Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".⁷  It is not clear if Rashi's emphasis is on the lack of clarity in these prophet's visions, or on the fact that they occurred in a dream rather than being a direct and conscious revelation.⁸  Either way, this opaque viewing is what allowed them to survive the revelation.
• Rashbam speaks explicitly only of Michayhu's vision of Hashem, but appears to concur with the first understanding of Rashi.  He states that the vision was fuzzy, like someone who can make out the outline of a friend but not see His face. 

Revelation to Avot: "...וַיֵּרָא י״י אֶל" – Neither Rash nor Rashbam address the nature of most of these revelations:

• They might explain them in the same manner as they do the explicit visions of Hashem described by Yeshayahu, Yechezkel and Michayhu discussed above, that these were either prophetic visions or otherwise veiled and fuzzy revelations.
• Alternatively, they might suggest that, at least in some of these cases, the term Hashem refers not to Hashem Himself, but to his messenger, an angel who is called after the One who sent him.  This is how Rashbam explains the appearance of "Hashem" to Avraham in Bereshit 18-19 and to Moshe by the Burning Bush.⁹

"'כְּבוֹד ה" – Neither Rashi nor Rashbam explicitly define the term, but their comments suggest that it can refer to either some aspect of Hashem Himself or to an expression of His glory through His deeds:

• Cloaked manifestation – Rashi appears to understand it to refer to some manifestation of Hashem Himself, but assumes that this is cloaked in the pillar of cloud which would obscure the vision to all who looked at it, protecting them from death.¹⁰
• Hashem's deeds – Rashbam maintains that in some of the  cases where the term appears, it does not refer to Hashem at all but rather to His miraculous deeds which attest to His glory. Thus by the manna, when Moshe and Aharon tell the nation, "וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י" (Shemot 16:7), they are referring to the miracle of the manna itself. Similarly, when Vayikra 9:23 states that on the eighth day of Consecration "Hashem's glory appeared" it refers to the miraculous fire than came to consume the offerings.

Does Moshe see more than others?

• Rashi claims that while others could only see Hashem through an "opaque glass", Moshe saw him through a transparent one.  Nonetheless, he points out that even Moshe only saw "מראה אחוריים"a and not "מראה שכינה" for even Moshe cannot see the Shechinah and live.‎¹¹       
• Rashbam implies that Moshe did not necessarily see any more than others who similarly merited to receive a direct revelation during a covenantal ceremony.  [If so, Moshe's uniqueness as a prophet might instead lay in his constant communication with Hashem, his comprehension of the Divine message, or other factors.],

Prophetic Vision

Hashem does not directly reveal Himself to mankind but does appear to them via prophecy.  Any image of God that they see is only in a prophetic dream.

Sources:Ibn EzraBereshit First Commentary 12:7Shemot First Commentary 13:21Shemot First Commentary 16:7Shemot First Commentary 24:10-11Shemot First Commentary 33:18Shemot Second Commentary 13:21Shemot Second Commentary 16:6Shemot Second Commentary 24:10-11Vayikra 16:2Devarim 5:4Yeshayahu 6:5About R. Avraham ibn Ezra, R. ChananelBerakhot 6aAbout R. Chananel b. Chushiel, R. Yosef Bekhor ShorBereshit 1:26Bereshit 32:31Shemot 13:21Shemot 24:8-11Shemot 33:18-23Vayikra 16:2About R. Yosef Bekhor Shor, RambamHilkhot Yesodei HaTorah 1:8-12Hilkhot Yesodei HaTorah 2:4Moreh Nevukhim 1:4Moreh Nevukhim 1:5Moreh Nevukhim 1:54Moreh Nevukhim 2:41About R. Moshe b. Maimon, RadakBereshit 32:31Yeshayahu 6:1Yeshayahu 6:5About R. David Kimchi, R. Avraham b. HaRambamBereshit 26:24Shemot 24:10-11Shemot 33:12-23About R. Avraham Maimonides, Sefer HaIkkarim3:17About R. Yosef Albo, SefornoShemot 19:9Shemot 19:11Shemot 24:11Shemot 33:11Shemot 33:18-23Vayikra 9:6Bemidbar 12:6-8Devarim 5:4Devarim 34:10About R. Ovadyah Seforno, ShadalShemot 13:21Shemot 19:11Shemot 20:3Shemot 24:10-11Shemot 33:18Shemot 33:20Yeshayahu 6:1Yeshayahu 6:5About R. Shemuel David Luzzatto, MalbimBereshit 12:7Shemot 33:18-23Yeshayahu Beur HaInyan 6:1Yeshayahu Beur HaMilot 6:1About R. Meir Leibush Weiser, R. D"Z HoffmannBereshit 12:7Shemot 16:7Shemot 16:10Vayikra 9:23Vayikra 16:2About R. David Zvi Hoffmann

Corporeality of Hashem – These sources deny the corporeality of Hashem and, thus, the possibility that someone might physically see Hashem in any tangible form. Anthropomorphic language (mention of body parts or actions normally requiring a body and the like) is understood metaphorically and is viewed as an attempt to speak in terms that humans can understand. Cases where individuals are said to see Hashem are understood as prophetic visions.

What do prophets see? R. Chananel, R"Y Bekhor Shor, Rambam, and R. Avraham b. HaRambam all imply that every prophet might receive a different prophetic image, with some envisioning Hashem as a king on a throne and others seeing Him as a hero in war or as an elderly man wrapped in a prayer shawl. Sometimes Hashem does not provide an image with a human shape or even any concrete form at all, but rather signals His revelation via a glowing light or the like.¹²

"לֹא יִרְאַנִי הָאָדָם וָחָי" – These sources offer various explanations of the apparent contradiction between Hashem's assertion that "no man can see Me and live" and the many verses¹³ in which the simple sense of the text implies that man did in fact see Hashem:

• Physical vs. prophetic seeing – R. Chananel distinguishes between physically seeing Hashem, which is impossible, and prophets receiving an image in a dream or vision, which is possible.¹⁴
• Full understanding vs. prophetic image – Rambam, in contrast, asserts that the verse "לֹא יִרְאַנִי הָאָדָם וָחָי" refers not to the inability of mortals to see God, but to their inability to attain a deep, complete understanding of His essence.¹⁵ Other verses which speak of seeing God refer to prophetic visions which man can receive with proper preparation.
• Different levels of prophecy – R. Yosef Albo claims that Moshe, being on the highest level of prophecy, could never see Hashem even in a prophetic vision since his prophecies were unaffected by the imagination. Other prophets, though, could see images representing Hashem in their prophetic dreams.¹⁶

Revelation to Avot: "...וַיֵּרָא י״י אֶל" – Malbim and R. D"Z Hoffmann¹⁷ point out that this formulation (as opposed to the language of  "...וַיֹּאמֶר ה' אֶל") refers to a unique type of prophecy in which Hashem not only speaks to a prophet but also appears to them in some visual image.¹⁸

"לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם" – Shadal asserts that Moshe's wording, "you did not see a "תְּמוּנָה" (a likeness) of Hashem", teaches not only that the masses did not physically see Hashem at Sinai, but that they did not see even a prophetic visual of Him.¹⁹

"Face to face" revelation at Sinai – Given both that these sources understand that Hashem does not have a face and that Devarim 4:15 explicitly states, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם", all these sources interpret the phrase "פָּנִים בְּפָנִים" non literally:

• Unmediated revelation – Ibn Ezra, R"Y Bekhor Shor, Rambam and R. Hoffmann assert that the description teaches that the nation heard Hashem's words without a mediator,²⁰ not that they saw Hashem's face.
• Conscious prophecy – Seforno understands "פָּנִים בְּפָנִים" to mean that the nation received prophecy while fully in control of their senses.  As such, the phrase says nothing about actually seeing the face or any image of Hashem.
• Prophetic image – R. BachyaShemot 24:10Vayikra 16:2Devarim 5:4About R. Bachya b. Asher, following the Midrash²¹ (and in contrast to Shadal),²² suggests that the phrase "פָּנִים בְּפָנִים" refers to the many images via which Hashem appeared to the different members of the nation during revelation.  Though he is not explicit, it appears that he is referring to prophetic images, while the verse "לֹא רְאִיתֶם כׇּל תְּמוּנָה" refers to the nation not having physically seen a picture of Hashem Himself.

"יֵרֵד י״י לְעֵינֵי כׇל הָעָם" (Shemot 19:11) – This phrase, too, is reinterpreted.  Shadal claims that it should be understood in light of verse 18, "אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ" and refers to Hashem's glory which took the form of fire.  It was this which descended and the people saw, not Hashem Himself.

Shemot 24: The Elders at Sinai – These sources all agree that the elders did not physically see Hashem, but differ in their understanding of what they did see and what the words "לֹא שָׁלַח יָדוֹ" suggest about this "seeing":

• Prophetic vision – Many of these sources²³ assume that the verse refers to a prophetic vision.
• Shadal explains that although the masses had only heard Hashem's voice at Sinai,²⁴ the elite were privileged to also prophetically see a created image of Hashem. As others were not meant to see such an image, one might have thought that they would be hurt for having done so.  As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.
• Seforno goes a step further to suggest that the elders merited to prophesy and see this image while still in control of their faculties.²⁵ The phrase "לֹא שָׁלַח יָדוֹ" means that Hashem did not send forth His hand to remove the elders from their senses, not that there was reason to believe that this vision might have deserved them death
• Understanding – Rambam, in contrast, understands the elder's seeing to refer to comprehension of Hashem's essence.  Due to improper and insufficient preparation, they only attained a partial understanding of Hashem, and as such were worthy of punishment, of "שליחות יד". 

Moshe's request

Uniqueness of Moshe's prophecy – These commentators pick up on several aspects of Moshe's prophecy which were unique:

• Moshe prophesied while awake – Ibn Ezra, Rambam, Seforno
• He heard Hashem's messages directly rather than via an angel – Ibn Ezra, Rambam, Abarbanel
• He received a clear message rather than analogies and riddles – Ibn Ezra, R"Y Bekhor Shor, Rambam, Seforno
• He could prophesy whenever he desired – Ibn Ezra, Rambam
• He had a higher level of comprehension of Hashem's essence

"'כְּבוֹד ה" – R. Saadia suggests that mentions of "Hashem's glory" refer to a sign sent by Hashem, be it a cloud, fire or glowing light, that signifies to the prophet that it is Hashem who is speaking to Him.

Cognitive Experience

When Torah speaks of humans seeing Hashem, it refers to a cognitive experience, man's comprehending of some aspect of Hashem's nature.

Sources:RambamHilkhot Yesodei HaTorah 1:8-12Moreh Nevukhim 1:4Moreh Nevukhim 1:5Moreh Nevukhim 1:54Moreh Nevukhim 2:41Moreh Nevukhim 2:42About R. Moshe b. Maimon, R. Avraham b. HaRambamShemot 16:10Shemot 24:10-11Shemot 33:12-23About R. Avraham Maimonides, RalbagVayikra 16:1Bemidbar 12:7-8Shemot Beur HaMilot 13:21Shemot Beur HaMilot 16:7Shemot Beur HaMilot 16:10Shemot Beur HaMilot 19:20Bereshit Beur HaParashah 12:7Shemot Beur HaParashah 24:10-11Shemot Beur HaParashah 33:18-23About R. Levi b. Gershom, MalbimBereshit 12:7Shemot 33:18-23Yeshayahu Beur HaInyan 6:1Yeshayahu Beur HaMilot 6:1About R. Meir Leibush Weiser,

Corporeality – These sources deny the corporeality of Hashem and, thus, the possibility that someone might physically see Hashem in any tangible form. Anthropomorphic language (mention of body parts or actions normally requiring a body and the like) is understood metaphorically and is viewed as an attempt to speak in terms that humans can understand. Cases where individuals are said to see Hashem are understood to refer to their having reached a level of cognition of the Divine.

The roots "ראה, הביט וחזה" – Rambam asserts that each of these words have more than one meaning and can refer not only to physical vision, but also to mental insight.  As such, the phrases "...וַיֵּרָא י״י אֶל" with regards to the Avot, "רָאִיתִי אֶת ה"/"וָאֶרְאֶה אֶת ה'"  by Michayhau and Yeshayahu, "וּתְמֻנַת ה' יַבִּיט" with regards to Moshe, or "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" by the nobility at Sinai all refer to intellectual perception and do not mean that any of these individuals physically saw Hashem.

"לֹא יִרְאַנִי הָאָדָם וָחָי – These sources understand this to mean that no mortal can totally comprehend Hashem's being. This, though, does not preclude someone reaching a lower level of cognition.  As such, there is no contradiction between this statement and verses which present individuals as "seeing Hashem", assuming that their level of perception is incomplete. [It is also possible that some of the other verses refer to prophetic visions.]

The Elders at Sinai – According to this approach the elders did not receive a vision of Hashem, but rather attempted to understand His essence. Rambam and R. Avraham b. HaRambam²⁶ emphasize that though they were able to achieve a certain level of comprehension, this was at a very low level and incomplete.²⁷  Rambam criticizes this flawed perception and insufficient preparation, claiming that it deserved them death.²⁸ Ralbag, in contrast, raises the possibility that their understanding was a praiseworthy achievement.²⁹

Moshe's request "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" –

Rambam claims that when Moshe asked "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" he was requesting to perceive Hashem's true essence. Hashem replied that no mortal can attain such understanding ("לֹא יִרְאַנִי הָאָדָם וָחָי"). Hashem, instead, promised Moshe a lower level of perception, that he would comprehend not Hashem's face but only His back ("וְרָאִיתָ אֶת אֲחֹרָי").

Face to face revelation – According to this approach the description of both the Sinaitic revelation and Moshe's interaction with Hashem as being "face to face" does not imply that either the nation or Moshe witnessed Hashem in any form.³⁰  Rambam suggests that it instead refers to the manner of Hashem's revelation, that the nation at Sinai and Moshe (always) apprehended Hashem without the mediation of angel.³¹

Mediated Revelation

Hashem's Glory

Hashem at times reveals His glory, or a symbol thereof, to mankind in the form of  light, a cloud, or fire.

Sources:R. Saadia Gaonin Otzar HaGeonim Berakhot 6bHaEmunot VeHaDeiot 2:9HaEmunot VeHaDeiot 2:10HaEmunot VeHaDeiot 3:5About R. Saadia Gaon, Ralbag, Ran

"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"

Angel

Verses which speak of Hashem appearing to man refer not to Hashem Himself, but to an angel.

¹ This reading emerges from Rashi's comments to Shemot 24:10.  In his comments to the following verse, however, he suggests that the group was deserving of death since they acted inappropriately, viewing Hashem while eating and drinking. This leads to the possibility that Rashi maintains had the elders acted properly, they would not have deserved death, despite having seen Hashem.  If so, then Rashi, like Rashbam, assumes that in exceptional cases, man is granted permission to view Hashem without punishment.

² Rashbam points to the treaties in Bereshit 15 and Yirmeyahu 34 as proof that one of the components of Biblical covenants is that the participants cut an animal and pass through its pieces.  [In light of Ancient Near Eastern treaties, it seems that this was meant to send a message that violation of the covenant would result in punishment and slaughter. See Treaties in Tanakh and the Ancient Near East for elaboration.]  Rashbam appears to be suggesting that as part of the covenantal process, Hashem allows the other party to see Him as he passes.

³ Both Rashi and Rashbam touch on the issue, suggesting that either the nation or Moshe raised the possibility of the people seeing Hashem during revelation but it is unclear what they think Hashem responded.  In his comments to Shemot 19:9, Rashi has Moshe tell Hashem that the people desire direct communication with Him:, "שרצונן לשמוע ממך, אינו דומה שומע מפי שליח לשומע מפי המלך, רצוננו לראות את מלכנו".  The Leipzig 1 manuscript of Rashi then contains a later addition of R. Shemaya (see Rashi's comments to Shemot 19:10 and similarly Devarim 5:19) which presents Hashem as agreeing to the people's request, though it is unclear if Hashem agrees only to direct verbal communication or also to a direct visual revelation. [However, as Rashi maintains that even the elders who saw Hashem directly were deserving of death, it would be difficult to say that here he thinks the masses could have done so without mortal peril.]
Rashbam presents Moshe as asking Hashem if the reason He gave additional warnings about ascending the mountain was because He did not want the nation to even watch from afar ("שמא אתה מוסיף שאפילו להתקרב מעט כדי להסתכל ולראות אפילו רחוק מן ההר אסור?"). Due to a discrepancy between the Breslau manuscript of Rashbam's commentary and the Munich 252 and Oxford Marsh 225 manuscripts, it is unclear what Rashbam presents Hashem as answering. The former reads, "גם עתה לא אמרתי לראות, בלא עלייה לא אמרתי לך" (presenting Hashem as forbidding seeing) whereas the latter reads, "גם עתה לא אסרתי לראות, בלא עלייה לא אמרתי לך" (presenting Hashem as permitting seeing). If Rashbam does maintain that the people here received a direct visual revelation, it is somewhat surprising that he does not include the event within his examples of covenantal ceremonies in which people were granted such a privilege

⁴ See Rashbam's comments to Bereshit 48:8 where he asserts that at times one can see an image of another but not make out their face and that one may see Hashem in this manner and not be deserving of death.

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⁷ He notes that this is why Yechezkel's vision of Hashem is referred to as "מראות אלהים", being dream-like in nature.

⁸ In Rashi's comments to Bemidbar 12:6 he writes that such prophets see "בחלום וחזיון" while on Bavli Sukkah 45b he explains that "a non-transparent glass" refer to one through which "אין יכולין לראות ממש".

⁹ In both of these cases the verses themselves contain ambiguity regarding who is appearing to the Avot as both mention not only Hashem but also explicitly refer to angels.

¹⁰ In many of the verses in which the term appears, the text itself connects it to the cloud (see, for example, Shemot 16:10, Shemot 24:16 and Bemidbar 17:7). In his comments to Bemidbar 14:10 and 16:9, where the cloud is not mentioned, Rashi clarifies that here, too, Hashem's glory came in the cloud.

¹¹ Rashi asserts that although Bemidbar 12:7 states that Hashem reveals himself to Moshe "במראה" and "וּתְמֻנַת י״י יַבִּיט", this does not mean that Moshe saw "מראה שכינה", but only "מראה אחוריים".

¹² See Shadal who suggests that the prophet sees a "created image" which then awakens his heart to imagine Hashem.

¹³ See Shemot 24:10-11, Melakhim I 22:19, Yeshayahu 6:1, Yechezkel 1:1 and 26, and Daniel 7:9.

¹⁴ As support he points to Hoshea's words, "וּבְיַד הַנְּבִיאִים אֲדַמֶּה" (Hoshea 12:11).

¹⁵ He explains that the root "ראה" has several connotations and in this verse it refers to comprehension rather than physical sight.

¹⁶ One might question this reading as the language of "לֹא יִרְאַנִי הָאָדָם וָחָי" appears to be a general statement referring to all men and not only Moshe.

¹⁷ See also Keli YekarBereshit 12:7About R. Shelomo Ephraim Luntschitz.

¹⁸ R. Hoffmann points out that the Torah does not share the nature of this visual and how Hashem appeared in such prophecies.  See, though, the above point that other commentators suggest that Hashem might provide different visuals for each prophet.

¹⁹ According to him, had the verse read "לֹא רְאִיתֶם את ה" one could suggest that only a physical seeing of Hashem was precluded.  The addition of the word "תמונה" implies that even a created image of Hashem was not seen. See, however, the point below, that not everyone agrees.

²⁰ Rambam clarifies that the phrase refers to a vivid sensory experience of apprehending the Divine without the intervention of an angel.. Ibn Ezra raises the alternative possibility that the verse means that the people heard the Decalogue via Hashem and not via Moshe.  See The Decalogue: Direct From Hashem or Via Moshe for further discussion.

²¹ See Mekhilta DeRabbi Yishmael Shemot 15:2 and Mekhilta DeRabbi Yishmael Shemot 19:11,

²² See the point above.

²³ See Ibn Ezra, R. Avraham b. HaRambam (in his first explanation of the term), R"Y Albo, Seforno, and Shadal.

²⁴ See his explanation of the phrase "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם" above.

²⁵ This is unlike most prophets who prophesy while asleep and see images of Hashem only in a dream-like state.

²⁶ See his second explanation of the episode.

²⁷ They were like one who is trying to comprehend another yet can only see under their legs, not even the legs themselves, let alone anything higher than that.

²⁸ The verse's statement "לֹא שָׁלַח יָדוֹ" teaches that they were deserving of punishment, and only due to Moshes intervention was it delayed.

²⁹ According to Ralbag the verse states "לֹא שָׁלַח יָדוֹ" to teach that they were not killed, despite the prevalent notion that attaining that level of perception of the Divine would result in death.

³⁰ After all, Hashem tells Moshe n Shemot, "' and in Devarim Moshe tells the people that they saw "no picture" at Sinai.

³¹ Ralbag explains similalry noting that other prophets needed to use their imagination (כח המדמה) when prophesying whereas Moshe did not.