Difference between revisions of "Seeing Hashem/2"
Line 6: | Line 6: | ||
<div class="overview"> | <div class="overview"> | ||
<h2>Overview</h2> | <h2>Overview</h2> | ||
− | <p>Commentators struggle to understand how Hashem reveals Himself to mankind and what the text implies when it states that an individual | + | <p>Commentators struggle to understand how Hashem reveals Himself to mankind and what the text implies when it states that an individual "saw Hashem". Some commentators assume that man really may see some manifestation of Hashem, either directly or prophetically. Rashbam, thus, allows for direct revelation, claiming that in rare instances, when Hashem makes a covenantal relationship, He might grant the second party the honor of viewing Him without fear of mortal peril. Ibn Ezra, instead, claims that any visions of Hashem in Tanakh must be understood to have taken place in a prophetic dream.  In such a dream, man might imagine Hashem even in human form. Physically seeing Hashem, though, is impossible.</p> |
− | <p>Others suggest that all verses which speak of "seeing Hashem" need to be reinterpreted and explained non-literally.  Rambam claims that the word "see" | + | <p>Others suggest that all verses which speak of "seeing Hashem" need to be reinterpreted and explained non-literally.  Rambam claims that the word "see" can refer to comprehension rather than physical sight and that such verses describe attaining a level of cognition of the Divine. A final approach suggests that verses which speak of Hashem's revelation really refer only to the manifestation of Hashem's glory (a brilliant created light) or to an angel.  Each is referred to as "Hashem" after the One who sent or created it. Many commentators combine these approaches, explaining the various revelations on a case by case basis.</p></div> |
<approaches> | <approaches> | ||
<category name="Direct Revelation of God"> | <category name="Direct Revelation of God"> | ||
− | + | Actually Perceiving Hashem | |
<p>At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.</p> | <p>At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.</p> | ||
<mekorot><multilink><a href="RashiShemot24-10-11" data-aht="source">Rashi</a><a href="RashiShemot19-9-10" data-aht="source">Shemot 19:9-10</a><a href="RashiShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="RashiShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="RashiVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RashiBemidbar12-8" data-aht="source">Bemidbar 12:8</a><a href="RashiBemidbar14-10" data-aht="source">Bemidbar 14:10</a><a href="RashiBemidbar16-19" data-aht="source">Bemidbar 16:19</a><a href="RashiDevarim5-19" data-aht="source">Devarim 5:19</a><a href="RashiDevarim34-10" data-aht="source">Devarim 34:10</a><a href="RashiYechezkel1-1" data-aht="source">Yechezkel 1:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashbamShemot24-10-11" data-aht="source">Rashbam</a><a href="RashbamBereshit18-1" data-aht="source">Bereshit 18:1</a><a href="RashbamBereshit48-8" data-aht="source">Bereshit 48:8</a><a href="RashbamShemot13-21" data-aht="source">Shemot 13:21</a><a href="RashbamShemot16-7" data-aht="source">Shemot 16:7</a><a href="RashbamShemot19-9" data-aht="source">Shemot 19:9</a><a href="RashbamShemot19-11" data-aht="source">Shemot 19:11</a><a href="RashbamShemot19-23" data-aht="source">Shemot 19:23</a><a href="RashbamShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="RashbamShemot33-18" data-aht="source">Shemot 33:18</a><a href="RashbamShemot33-23" data-aht="source">Shemot 33:23</a><a href="RashbamShemot34-8" data-aht="source">Shemot 34:8</a><a href="RashbamVayikra9-23" data-aht="source">Vayikra 9:23</a><a href="RashbamVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="DaatZekeinimShemot24" data-aht="source">Daat Zekeinim</a><a href="DaatZekeinimShemot24" data-aht="source">Shemot 24</a><a href="Daat Zekeinim" data-aht="parshan">About Daat Zekeinim</a></multilink></mekorot> | <mekorot><multilink><a href="RashiShemot24-10-11" data-aht="source">Rashi</a><a href="RashiShemot19-9-10" data-aht="source">Shemot 19:9-10</a><a href="RashiShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="RashiShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="RashiVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RashiBemidbar12-8" data-aht="source">Bemidbar 12:8</a><a href="RashiBemidbar14-10" data-aht="source">Bemidbar 14:10</a><a href="RashiBemidbar16-19" data-aht="source">Bemidbar 16:19</a><a href="RashiDevarim5-19" data-aht="source">Devarim 5:19</a><a href="RashiDevarim34-10" data-aht="source">Devarim 34:10</a><a href="RashiYechezkel1-1" data-aht="source">Yechezkel 1:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashbamShemot24-10-11" data-aht="source">Rashbam</a><a href="RashbamBereshit18-1" data-aht="source">Bereshit 18:1</a><a href="RashbamBereshit48-8" data-aht="source">Bereshit 48:8</a><a href="RashbamShemot13-21" data-aht="source">Shemot 13:21</a><a href="RashbamShemot16-7" data-aht="source">Shemot 16:7</a><a href="RashbamShemot19-9" data-aht="source">Shemot 19:9</a><a href="RashbamShemot19-11" data-aht="source">Shemot 19:11</a><a href="RashbamShemot19-23" data-aht="source">Shemot 19:23</a><a href="RashbamShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="RashbamShemot33-18" data-aht="source">Shemot 33:18</a><a href="RashbamShemot33-23" data-aht="source">Shemot 33:23</a><a href="RashbamShemot34-8" data-aht="source">Shemot 34:8</a><a href="RashbamVayikra9-23" data-aht="source">Vayikra 9:23</a><a href="RashbamVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="DaatZekeinimShemot24" data-aht="source">Daat Zekeinim</a><a href="DaatZekeinimShemot24" data-aht="source">Shemot 24</a><a href="Daat Zekeinim" data-aht="parshan">About Daat Zekeinim</a></multilink></mekorot> | ||
<point><b>"לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – 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:  <br/> | <point><b>"לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – 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:  <br/> | ||
<ul> | <ul> | ||
− | <li><b>Stay of execution </b>– 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.<fn>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.</fn></li> | + | <li><b>Stay of execution </b>– 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 (<a href="Shemot24-1-12" data-aht="source">Shemot 24</a>), Hashem pushed off their deaths so as not to mar the happiness of receiving the Torah.<fn>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.</fn></li> |
− | <li><b>No death</b> – 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.<fn>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 <a href="ANE:Treaties in Tanakh and the Ancient Near East" data-aht="page">Treaties in Tanakh and the Ancient Near East</a> 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.</fn> Thus | + | <li><b>No death</b> – 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.<fn>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 <a href="ANE:Treaties in Tanakh and the Ancient Near East" data-aht="page">Treaties in Tanakh and the Ancient Near East</a> 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.</fn> Thus, Avraham merited to see Hashem pass (<a href="Bereshit15-17-18" data-aht="source">Bereshit 15:17-18</a>) at the Covenant Between the Pieces, the elders qualified to see Hashem (<a href="Shemot24-1-12" data-aht="source">Shemot 24:10-11</a>) at the covenant at Sinai, and Moshe was able to see Hashem (<a href="Shemot33-11-23" data-aht="source">Shemot 33:23</a> and <a href="Shemot34-5-7" data-aht="source">Shemot 34:6</a>) in the context of the covenant in <a href="Shemot34-5-7" data-aht="source">Shemot 34:10</a>.</li> |
</ul></point> | </ul></point> | ||
<point><b>Revelation at Sinai</b> – 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.<fn>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.  However, 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 ל<b>ראות את מלכנו</b>".  The Leipzig 1 manuscript of Rashi then contains a later addition of R. Shemaya (see Rashi's <a href="RashiShemot19-9-10" data-aht="source">comments to Shemot 19:10</a> and similarly <multilink><a href="RashiDevarim5-19" data-aht="source">Devarim 5:19</a><a href="RashiShemot19-9-10" data-aht="source">Shemot 19:9-10</a><a href="RashiDevarim5-19" data-aht="source">Devarim 5:19</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>) which appears to present Hashem as agreeing only to allowing direct verbal communication, but not a visual revelation. [As Rashi maintains that even the elders who saw Hashem directly were deserving of death, it is logical that the masses, too, could not have done so without dying.]<br/>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 <b>לא אמרתי</b> <b>לראות</b>, בלא עלייה לא אמרתי לך" (presenting Hashem as forbidding seeing) whereas the latter reads, "גם עתה <b>לא אסרתי</b> <b>לראות</b>, בלא עלייה לא אמרתי לך" (presenting Hashem as permitting seeing). However, 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.</fn>  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:  <br/> | <point><b>Revelation at Sinai</b> – 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.<fn>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.  However, 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 ל<b>ראות את מלכנו</b>".  The Leipzig 1 manuscript of Rashi then contains a later addition of R. Shemaya (see Rashi's <a href="RashiShemot19-9-10" data-aht="source">comments to Shemot 19:10</a> and similarly <multilink><a href="RashiDevarim5-19" data-aht="source">Devarim 5:19</a><a href="RashiShemot19-9-10" data-aht="source">Shemot 19:9-10</a><a href="RashiDevarim5-19" data-aht="source">Devarim 5:19</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>) which appears to present Hashem as agreeing only to allowing direct verbal communication, but not a visual revelation. [As Rashi maintains that even the elders who saw Hashem directly were deserving of death, it is logical that the masses, too, could not have done so without dying.]<br/>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 <b>לא אמרתי</b> <b>לראות</b>, בלא עלייה לא אמרתי לך" (presenting Hashem as forbidding seeing) whereas the latter reads, "גם עתה <b>לא אסרתי</b> <b>לראות</b>, בלא עלייה לא אמרתי לך" (presenting Hashem as permitting seeing). However, 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.</fn>  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:  <br/> | ||
<ul> | <ul> | ||
<li>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.<fn>See Rashbam's <a href="RashbamBereshit48-8" data-aht="source">comments to Bereshit 48:8</a> 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.</fn>  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.</li> | <li>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.<fn>See Rashbam's <a href="RashbamBereshit48-8" data-aht="source">comments to Bereshit 48:8</a> 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.</fn>  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.</li> | ||
− | <li>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 | + | <li>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 this is what Moshe emphasizes in Sefer Devarim.</li> |
</ul></point> | </ul></point> | ||
<point><b>What did they see?  - "וְרָאִיתָ אֶת אֲחֹרָי"</b> – 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" 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.</point> | <point><b>What did they see?  - "וְרָאִיתָ אֶת אֲחֹרָי"</b> – 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" 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.</point> | ||
− | <point><b>Corporeality of Hashem</b> – It is | + | <point><b>Corporeality of Hashem</b> – It is unclear whether Rashi and Rashbam believed that Hashem might take on a corporeal form.<fn>See, for example, discussions in N. Slifkin, <a href="http://www.hakirah.org/Vol%207%20Slifkin.pdf">Was Rashi a Corporealist?</a>, Hakirah 7 (2009): 81-205, and M. Zucker, <a href="http://www.hakirah.org/Vol%209%20Zucker.pdf">No, Rashi Was Not a Corporealist</a>, Hakirah 9 (2010): 15-43. For more general discussions of Jewish attitudes towards anthropomorphism and Hashem's corporeality, see Y. Lorberbaum, "על דעתם של חכמים ז"ל לא עלתה הגשמה מעולם - אנתרופומורפיות בספרות חז"ל - סקירת מחקר ביקורתית", Jewish Studies 40 (2000): 3-54, and S. Friedman, "צלם, דמות ותבנית", Sidra 22 (2007): 89-152.<br/>Commentators who hailed from Moslem lands, such as R. Saadia Gaon, R. Chananel, and Rambam, tended to vehemently oppose the concept of a corporeal God, declaring such stance heretical.  They were likely influenced by Muslim doctrines of incorporeality.  Commentators living in Christian countries, in contrast, where the concept of a corporeal God was widely accepted, might not have found the idea so troubling and might have been been more willing to accept anthropomorphic language in both Tanakh and Aggadah as being literal and signifying that Hashem has a body.</fn>  If this position were to maintain, as does <multilink><a href="RMosheTakuKetavTamimprintedinOtzarNechmad" data-aht="source">R. Moshe Taku</a><a href="RMosheTakuKetavTamimprintedinOtzarNechmad" data-aht="source">Ketav Tamim (printed in Otzar Nechmad)</a></multilink>, that Hashem does adopt one at times, then the Biblical characters who "saw Hashem" could actually have seen a physical manifestation of Hashem's corporeal form, and phrases such as "וְרָאִיתָ אֶת אֲחֹרָי" might be understood literally.</point> |
− | <point><b>"הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן"</b> – Rashbam explains that Hashem spoke to Moshe "in the thickness of the cloud" to | + | <point><b>"הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן"</b> – Rashbam explains that Hashem spoke to Moshe "in the thickness of the cloud" to prevent Moshe from seeing Hashem.  This is consistent with the notion that Hashem might literally manifest Himself, necessitating cover to protect human observers.</point> |
− | <point><b>"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"</b> – This position might understand that Hashem is literally revealed on the<i> kapporet</i> and therefore any who enter and see will die. Rashbam explains that | + | <point><b>"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת"</b> – This position might understand that Hashem is literally revealed on the<i> kapporet</i> and therefore any who enter the Inner Sanctum and see Him will die. Rashbam explains that for this reason, before entering the Inner Sanctum on Yom HaKippurim, the priest must first make a cloud of incense whereby the House is darkened and his vision blocked.</point> |
<point><b>Visions of Hashem by prophets - "רָאִיתִי אֶת י״י יֹשֵׁב"</b> – This position must explain how Mikhaihu, Yeshayahu, Yechezkel and Daniel are all said to see Hashem, describing him sitting on a throne, yet do not die:<br/> | <point><b>Visions of Hashem by prophets - "רָאִיתִי אֶת י״י יֹשֵׁב"</b> – This position must explain how Mikhaihu, Yeshayahu, Yechezkel and Daniel are all said to see Hashem, describing him sitting on a throne, yet do not die:<br/> | ||
<ul> | <ul> | ||
− | <li>Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".<fn>See <a href="BavliYevamot49b" data-aht="source">Bavli Yevamot 49b</a>.  Rashi notes that this is why Yechezkel's vision of Hashem is referred to as "מראות אלהים", being dream-like in nature.</fn>  It is not clear if Rashi's emphasis is on the lack of clarity in these | + | <li>Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".<fn>See <a href="BavliYevamot49b" data-aht="source">Bavli Yevamot 49b</a>.  Rashi notes that this is why Yechezkel's vision of Hashem is referred to as "מראות אלהים", being dream-like in nature.</fn>  It is not clear if Rashi's emphasis is on the lack of clarity in these prophets' visions or on the very fact that they occurred in a prophetic dream rather than being a direct and conscious revelation.<fn>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" refers to one through which "אין יכולין לראות ממש".</fn>  Either way, this opaque or non-physical  viewing is what allowed them to survive the revelation.</li> |
<li>Rashbam speaks explicitly only of Mikhaihu'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. </li> | <li>Rashbam speaks explicitly only of Mikhaihu'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. </li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Revelation to Avot: "...וַיֵּרָא י״י אֶל"</b> – Neither Rashi nor Rashbam address the nature of most of these revelations:<br/> | + | <point><b>Revelation to Avot: "...וַיֵּרָא י״י אֶל"</b> – Neither Rashi nor Rashbam explicitly address the nature of most of these revelations:<br/> |
<ul> | <ul> | ||
− | <li><b>Prophetic vision & veiled encounter</b> – They could explain them in the same manner as they do the explicit visions of Hashem described by Yeshayahu, Yechezkel and Mikhaihu discussed above, that these were either prophetic visions or otherwise veiled and fuzzy revelations.</li> | + | <li><b>Prophetic vision & veiled encounter</b> – They could explain them in the same manner as they do the explicit visions of Hashem described by Yeshayahu, Yechezkel, and Mikhaihu discussed above, that these were either prophetic visions or otherwise veiled and fuzzy revelations.</li> |
<li><b>Hashem = an angel</b> – 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 <a href="Bereshit18-1" data-aht="source">Bereshit 18:1</a> and to Moshe by the Burning Bush.<fn>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.</fn></li> | <li><b>Hashem = an angel</b> – 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 <a href="Bereshit18-1" data-aht="source">Bereshit 18:1</a> and to Moshe by the Burning Bush.<fn>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.</fn></li> | ||
</ul></point> | </ul></point> | ||
Line 41: | Line 41: | ||
<ul> | <ul> | ||
<li><b>Cloaked manifestation</b> – In many of the cases in which "'כְּבוֹד ה" is mentioned, the verse also mentions the presence of Hashem's cloud.<fn>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.</fn>  As such, if it does refer to some manifestation of Hashem Himself, it seems that this is always cloaked in the pillar of cloud so as to obscure the vision to all who looked at it, protecting them from death.<fn>See above point, that Rashbam explains that Hashem appeared to Moshe in a cloud for this very reason.</fn></li> | <li><b>Cloaked manifestation</b> – In many of the cases in which "'כְּבוֹד ה" is mentioned, the verse also mentions the presence of Hashem's cloud.<fn>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.</fn>  As such, if it does refer to some manifestation of Hashem Himself, it seems that this is always cloaked in the pillar of cloud so as to obscure the vision to all who looked at it, protecting them from death.<fn>See above point, that Rashbam explains that Hashem appeared to Moshe in a cloud for this very reason.</fn></li> | ||
− | <li><b>Cloud of glory</b> - Alternatively, it is possible that the "glory" refers to the cloud itself,<fn>See Rashi on Bemidbar 14:10, "וכבוד י״י – הענן ירד שם".</fn> and is meant to <i>signify</i> Hashem, but is not any part of Hashem Himself. As such, it is not dangerous to | + | <li><b>Cloud of glory</b> - Alternatively, it is possible that the "glory" refers to the cloud itself,<fn>See Rashi on Bemidbar 14:10, "וכבוד י״י – הענן ירד שם".</fn> and is meant to <i>signify</i> Hashem, but is not any part of Hashem Himself. As such, it is not dangerous to gaze upon it.</li> |
<li><b>Hashem's deeds</b> – 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. For example, by the manna, when Moshe and Aharon tell the nation, "וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י" (<a href="Shemot16-6-7" data-aht="source">Shemot 16:7</a>), they are referring to the miracle of the manna itself.<fn>Similarly, when <a href="Vayikra9-23" data-aht="source">Vayikra 9:23</a> states that on the eighth day of Consecration "Hashem's glory appeared" Rashbam explains that it refers to the miraculous fire than came to consume the offerings.</fn></li> | <li><b>Hashem's deeds</b> – 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. For example, by the manna, when Moshe and Aharon tell the nation, "וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י" (<a href="Shemot16-6-7" data-aht="source">Shemot 16:7</a>), they are referring to the miracle of the manna itself.<fn>Similarly, when <a href="Vayikra9-23" data-aht="source">Vayikra 9:23</a> states that on the eighth day of Consecration "Hashem's glory appeared" Rashbam explains that it refers to the miraculous fire than came to consume the offerings.</fn></li> | ||
</ul></point> | </ul></point> | ||
<point><b>Does Moshe see more than others?</b><ul> | <point><b>Does Moshe see more than others?</b><ul> | ||
− | <li>Rashi suggests that Moshe did see more than others.  Drawing off <multilink><a href="BavliYevamot49b" data-aht="source">Bavli Yevamot 49b</a><a href="BavliYevamot49b" data-aht="source">Yevamot 49b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, he claims that while others could only see Hashem through an "opaque glass", Moshe | + | <li>Rashi suggests that Moshe did see more than others.  Drawing off <multilink><a href="BavliYevamot49b" data-aht="source">Bavli Yevamot 49b</a><a href="BavliYevamot49b" data-aht="source">Yevamot 49b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, he claims that while others could only see Hashem through an "opaque glass", Moshe perceived him through a transparent one.  Nonetheless, he points out that even Moshe only saw "מראה אחוריים" and not "מראה שכינה" for even Moshe cannot see the Shechinah and live.‎<fn>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".</fn>       </li> |
− | <li>Rashbam, in contrast, 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 and his fuller comprehension of the Divine message.</li> | + | <li>Rashbam, in contrast, 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 and his fuller comprehension of the Divine message.<fn>See the related topic of <a href="Moshe's Epitaph – Signs and Wonders" data-aht="page">Moshe's Epitaph – Signs and Wonders</a>.</fn></li> |
</ul></point> | </ul></point> | ||
</category> | </category> |
Version as of 02:09, 21 February 2020
Seeing Hashem
Exegetical Approaches
Overview
Commentators struggle to understand how Hashem reveals Himself to mankind and what the text implies when it states that an individual "saw Hashem". Some commentators assume that man really may see some manifestation of Hashem, either directly or prophetically. Rashbam, thus, allows for direct revelation, claiming that in rare instances, when Hashem makes a covenantal relationship, He might grant the second party the honor of viewing Him without fear of mortal peril. Ibn Ezra, instead, claims that any visions of Hashem in Tanakh must be understood to have taken place in a prophetic dream. In such a dream, man might imagine Hashem even in human form. Physically seeing Hashem, though, is impossible.
Others suggest that all verses which speak of "seeing Hashem" need to be reinterpreted and explained non-literally. Rambam claims that the word "see" can refer to comprehension rather than physical sight and that such verses describe attaining a level of cognition of the Divine. A final approach suggests that verses which speak of Hashem's revelation really refer only to the manifestation of Hashem's glory (a brilliant created light) or to an angel. Each is referred to as "Hashem" after the One who sent or created it. Many commentators combine these approaches, explaining the various revelations on a case by case basis.
Actually Perceiving Hashem
At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.
- 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.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, Avraham merited to see Hashem pass (Bereshit 15:17-18) at the Covenant Between the Pieces, the elders qualified to see Hashem (Shemot 24:10-11) at the covenant at Sinai, and Moshe was able to see Hashem (Shemot 33:23 and Shemot 34:6) in the context of the covenant in Shemot 34:10.
- 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 this is what Moshe emphasizes in Sefer Devarim.
- Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".6 It is not clear if Rashi's emphasis is on the lack of clarity in these prophets' visions or on the very fact that they occurred in a prophetic dream rather than being a direct and conscious revelation.7 Either way, this opaque or non-physical viewing is what allowed them to survive the revelation.
- Rashbam speaks explicitly only of Mikhaihu'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.
- Prophetic vision & veiled encounter – They could explain them in the same manner as they do the explicit visions of Hashem described by Yeshayahu, Yechezkel, and Mikhaihu discussed above, that these were either prophetic visions or otherwise veiled and fuzzy revelations.
- Hashem = an angel – 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 18:1 and to Moshe by the Burning Bush.8
- Cloaked manifestation – In many of the cases in which "'כְּבוֹד ה" is mentioned, the verse also mentions the presence of Hashem's cloud.9 As such, if it does refer to some manifestation of Hashem Himself, it seems that this is always cloaked in the pillar of cloud so as to obscure the vision to all who looked at it, protecting them from death.10
- Cloud of glory - Alternatively, it is possible that the "glory" refers to the cloud itself,11 and is meant to signify Hashem, but is not any part of Hashem Himself. As such, it is not dangerous to gaze upon it.
- 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. For example, 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.12
- Rashi suggests that Moshe did see more than others. Drawing off Bavli Yevamot 49b, he claims that while others could only see Hashem through an "opaque glass", Moshe perceived him through a transparent one. Nonetheless, he points out that even Moshe only saw "מראה אחוריים" and not "מראה שכינה" for even Moshe cannot see the Shechinah and live.13
- Rashbam, in contrast, 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 and his fuller comprehension of the Divine message.14
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.
- 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.18
- 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.19 Other verses which speak of seeing God refer to prophetic visions which man can safely 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.20 Other prophets, though, could see images representing Hashem in their prophetic dreams.21
- Unmediated revelation – Ibn Ezra, R"Y Bekhor Shor, and R. Hoffmann assert that the description teaches that the nation heard Hashem's voice/words directly, without the mediation of Moshe,26 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. Rambam similarly claims that they apprehended the Divine and heard His voice without the intervention of an angel.27 As such, the phrase says nothing about actually seeing the face or any image of Hashem.
- Prophetic image – R. Bachya, following the Midrash28 (and in contrast to Shadal above), 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.
- Hashem's glory – Shadal asserts that Moshe requested to see the created light of Hashem's glory, not in a prophetic dream but while awake.34 Hashem responded that it is impossible to view it frontally, but allowed him to do so in passing.
- Comprehension of the Divine – According to Rambam, R. Avraham b. HaRambam,35 Seforno, and Malbim, Moshe was asking to understand some aspect of Hashem's being and existence. Hashem replied that a complete understanding was impossible, but Moshe could attain partial comprehension.
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.
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").
"Hashem" reinterpreted
Verses which speak of Hashem appearing to man must be reinterpreted to mean either that Hashem's glory (in the form of a created light, fire or cloud) was revealed, or that there was mediation of an angel.