Difference between revisions of "Seeing Hashem/2"
Jump to navigation
Jump to search
This topic has not yet undergone editorial review
m |
m |
||
| Line 95: | Line 95: | ||
<point><b>Face to face encounter at Sinai</b> – According to this approach, at Sinai the nation saw only the brilliance of Hashem's glory, itself shrouded in fire and smoke,<fn>See Shemot 19:18, "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן".</fn> not Hashem Himself.  The episode is described as a "face to face" encounter not because the people saw Hashem directly, but because they<i> heard</i> Him directly, as the verse states "<b></b>פָּנִים בְּפָנִים <b>דִּבֶּר</b> י״י עִמָּכֶם".‎<fn>According to R. Saadia, Hashem's words were directed at Moshe and the nation overheard them. Though at first glance it would be difficult to refer to this as "face to face", it is possible that R. Saadia thinks that as opposed to most prophecies, this one was not mediated by an angel, and in that sense it was direct.</fn></point> | <point><b>Face to face encounter at Sinai</b> – According to this approach, at Sinai the nation saw only the brilliance of Hashem's glory, itself shrouded in fire and smoke,<fn>See Shemot 19:18, "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן".</fn> not Hashem Himself.  The episode is described as a "face to face" encounter not because the people saw Hashem directly, but because they<i> heard</i> Him directly, as the verse states "<b></b>פָּנִים בְּפָנִים <b>דִּבֶּר</b> י״י עִמָּכֶם".‎<fn>According to R. Saadia, Hashem's words were directed at Moshe and the nation overheard them. Though at first glance it would be difficult to refer to this as "face to face", it is possible that R. Saadia thinks that as opposed to most prophecies, this one was not mediated by an angel, and in that sense it was direct.</fn></point> | ||
<point><b>Elders at Sinai</b> – R. Saadia and R"Y Albo assert that when the verse states, "וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל / וַיֶּחֱזוּ אֶת הָאֱ-לֹהִים", this, too, refers to the glory of Hashem rather than Hashem Himself.<fn>See also Targum Onkelos who writes, "וַחֲזוֹ יָת<b> יְקָר</b> אֱלָהָא דְּיִשְׂרָאֵל".</fn>  One might question, though, what was so unique about the vision, considering that the nation had also seen Hashem's glory on the mountain. They might answer that the nation saw this created light only from a distance and while it was heavily veiled.<fn>As mentioned, the mountain was covered by a thick cloud and dense smoke when the glory descended.</fn> The elders, being more worthy,  merited to view it from much closer and while less obscured.<fn>If one does not agree with R. Saadia that Hashem's glory can never be seen directly, then it is possible that, in contrast to the nation whose vision was clouded, the elders merited to see the light directly.</fn></point> | <point><b>Elders at Sinai</b> – R. Saadia and R"Y Albo assert that when the verse states, "וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל / וַיֶּחֱזוּ אֶת הָאֱ-לֹהִים", this, too, refers to the glory of Hashem rather than Hashem Himself.<fn>See also Targum Onkelos who writes, "וַחֲזוֹ יָת<b> יְקָר</b> אֱלָהָא דְּיִשְׂרָאֵל".</fn>  One might question, though, what was so unique about the vision, considering that the nation had also seen Hashem's glory on the mountain. They might answer that the nation saw this created light only from a distance and while it was heavily veiled.<fn>As mentioned, the mountain was covered by a thick cloud and dense smoke when the glory descended.</fn> The elders, being more worthy,  merited to view it from much closer and while less obscured.<fn>If one does not agree with R. Saadia that Hashem's glory can never be seen directly, then it is possible that, in contrast to the nation whose vision was clouded, the elders merited to see the light directly.</fn></point> | ||
| − | <point><b>The cloud and fire</b> – R. Saadia maintains that the cloud or fire which periodically appears to the people in the Wilderness is also referred to as "כְּבוֹד י"י" because it, too, serves to verify that Hashem is speaking to the nation's leaders. According to him, though, they are likely not themselves manifestations of Hashem's glory<fn>If they were, it would be difficult to understand why the masses are able to view them, but Moshe was not given permission to do so.</fn> but rather house Hashem's light within them, obscuring it enough to allow even the masses to look.<fn>Alternatively, he might maintain that the cloud and fire do not even house Hashem's light, and are their own distinct entities, referred to as "כבוד י"י" only because they take on the same function as the created glory of Hashem.</fn>  [ | + | <point><b>The cloud and fire</b> – R. Saadia maintains that the cloud or fire which periodically appears to the people in the Wilderness is also referred to as "כְּבוֹד י"י" because it, too, serves to verify that Hashem is speaking to the nation's leaders. According to him, though, they are likely not themselves manifestations of Hashem's glory<fn>If they were, it would be difficult to understand why the masses are able to view them, but Moshe was not given permission to do so.</fn> but rather house Hashem's light within them, obscuring it enough to allow even the masses to look.<fn>Alternatively, he might maintain that the cloud and fire do not even house Hashem's light, and are their own distinct entities, referred to as "כבוד י"י" only because they take on the same function as the created glory of Hashem.</fn>  [If, though, one posits that it is physically possible to see Hashem's glory directly, then even the masses see it on occasion, be it on festive occasions like the Consecration of the Tabernacle,<fn>See Vayikra 9:6 and 23.</fn> or when Hashem is especially angry<fn>See Bemidbar 14:10 and 16:19 when Hashem's glory appears when the nation begins to rebel after the Spies' report and during Korach's uprising.</fn> and needs His presence known.]</point> |
<point><b>Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"</b><ul> | <point><b>Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"</b><ul> | ||
<li>R. Saadia maintains that Moshe requested that despite the general inability of humans to directly view Hashem's glory, that Hashem, nonetheless, give him the power to do so. Hashem replied that Moshe would not be able to see the light in its introductory phase ("לֹא תוּכַל לִרְאֹת אֶת פָּנָי") when it is at it strongest, but Hashem would cover his eyes until that passed, and then Moshe would be able to see the final, less powerful rays ("וְרָאִיתָ אֶת אֲחֹרָי").‎<fn>See R"Y Bekhor Shor similarly.</fn> </li> | <li>R. Saadia maintains that Moshe requested that despite the general inability of humans to directly view Hashem's glory, that Hashem, nonetheless, give him the power to do so. Hashem replied that Moshe would not be able to see the light in its introductory phase ("לֹא תוּכַל לִרְאֹת אֶת פָּנָי") when it is at it strongest, but Hashem would cover his eyes until that passed, and then Moshe would be able to see the final, less powerful rays ("וְרָאִיתָ אֶת אֲחֹרָי").‎<fn>See R"Y Bekhor Shor similarly.</fn> </li> | ||
| − | <li>Those who posit that it is not unique to see Hashem's glory might explain that Moshe was speaking about comprehending | + | <li>Those who posit that it is not unique to see Hashem's glory might explain that Moshe was speaking about comprehending Hashem's essence and was told that total comprehension was impossible, but partial understanding was attainable.</li> |
</ul></point> | </ul></point> | ||
<point><b>Mediating role of angels</b> – Both R. Saadia and R"Y Albo assume that, with the exception of Moshe, prophets never receive prophecies directly from Hashem, but rather via an angel.  This, then, is a second motivating factor to reinterpret any verses which speak of a prophet speaking to or seeing "Hashem" to refer to an angel.<fn>R"Y Albo asserts that in the beginning of Moshe's career, he, too, received prophecy via the mediation of an angel; only later did he merit "face to face" encounters.</fn></point> | <point><b>Mediating role of angels</b> – Both R. Saadia and R"Y Albo assume that, with the exception of Moshe, prophets never receive prophecies directly from Hashem, but rather via an angel.  This, then, is a second motivating factor to reinterpret any verses which speak of a prophet speaking to or seeing "Hashem" to refer to an angel.<fn>R"Y Albo asserts that in the beginning of Moshe's career, he, too, received prophecy via the mediation of an angel; only later did he merit "face to face" encounters.</fn></point> | ||
Version as of 22:43, 26 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". Rashbam allows for direct revelation, claiming that in rare instances, when Hashem makes a covenantal relationship, He might grant the second party the honor of physically viewing Him without fear of mortal peril.
The majority of sources, in contrast, claim that since Hashem takes no bodily form, physically seeing Hashem is impossible. Any visions of Hashem in Tanakh must be understood either to have taken place in a prophetic dream (where man might imagine Hashem even in human form) or to refer to cognitive insight into some aspect of Hashem's Being. A final approach suggests that verses which speak of Hashem's revelation really refer only to the manifestation of Hashem's glory or to an angel. Each is referred to as "Hashem" after the One who sent or created it.
Physical Perception of Hashem
At times, Hashem directly reveals Himself, allowing humans to glimpse God Himself.
"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.
- 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.1 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.
"וְרָאִיתָ אֶת אֲחֹרָי" – What did they see? 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 physical revelation, the vision is 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.
Corporeality of Hashem – It is unclear whether Rashi and Rashbam believed that Hashem might take on a corporeal form.2 If this position were to maintain, as R. Moshe Taku is often understood to believe,3 that Hashem does adopt a bodily form at times, then the Biblical characters who "saw Hashem" might actually have seen a physical manifestation of Hashem and phrases such as "וְרָאִיתָ אֶת אֲחֹרָי" might be understood literally.
Revelation at Sinai: וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י – It is not clear what this position holds regarding the extent of the nation's perception of Hashem at Sinai:4
- Obscured vision – These sources might suggest that at Sinai Hashem literally descended on the mountain, revealing Himself, but obscured the vision in smoke and fire so that none would be harmed. As such, Moshe says "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם". Despite the hidden nature of the revelation, however, the episode can simultaneously be considered a "face to face" encounter, both because it was Hashem Himself, rather than His glory or an angel, which descended, and because the people heard Hashem directly.5
- Direct perception – Alternatively, one might suggest that, as this, too, was a covenantal ceremony, the people were granted permission to physically see Hashem without fear of death, as per the description "פָּנִים בְּפָנִים דִּבֶּר י״י עִמָּכֶם" This reading, though, encounters considerable difficulty from Devarim 4's emphasis on the fact that the nation saw no image at Sinai ("וּתְמוּנָה אֵינְכֶם רֹאִים"). Perhaps, though, Hashem simply does not have a form that can in any way be called a "תְּמוּנָה",6 and this is what Moshe emphasizes in Sefer Devarim.
"הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן" (Shemot 19:9) – 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.
"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת" (Vayikra 16:2) – This position might understand that Hashem is literally revealed on the kapporet 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 the vision is blocked.7
Visions of Hashem by prophets – "רָאִיתִי אֶת י״י יֹשֵׁב" – This position must explain Hashem's revelations to the Avot and how various prophets are all said to see Hashem, even describing him sitting on a throne, yet do not die:
- Prophetic vision or veiled encounter – Drawing off Bavli Yevamot 49b, Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".8 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.9 Either way, this opaque or non-physical prophetic viewing is what allowed them to survive the revelation.10
- Hashem = an angel – Rashbam adds 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.11
"'כְּבוֹד ה" – Neither Rashi nor Rashbam explicitly define the term, but might suggest that it refers to either some aspect of Hashem Himself, a created entity that signifies His presence, or His deeds which testify to His glory:
- Cloaked manifestation – In many of the cases in which "כְּבוֹד י"י" is mentioned, the verse also mentions the presence of Hashem's cloud.12 As such, if the "כבוד" 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.13
- Cloud of glory - Alternatively, it is possible that the "glory" refers to the cloud itself,14 and is meant to signify Hashem, but does not actually contain Hashem's presence. 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.15
Moshe's uniqueness – Rashi and Rashbam disagree regarding whether or not Moshe saw more than others:
- Rashi suggests that Moshe did see more than others. As mentioned, he claims that while others could only see Hashem through an "opaque glass", Moshe perceived him through a transparent one. Nonetheless, even Moshe only saw "מראה אחוריים" and not "מראה שכינה" for even Moshe cannot see the Shechinah and live.16
- 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.17
Nonphysical Apprehension of Hashem
Humans cannot physically see Hashem. When the Torah speaks of Divine revelation, it refers either to a prophetic dream or to a cognitive experience, man's comprehending of some aspect of Hashem's nature.
Sources:R. Saadia Gaon, Ibn Ezra, R. Chananel, R. Yosef Bekhor Shor, Rambam, Radak, R. Avraham b. HaRambam, Ralbag, R"Y Albo, Seforno, Shadal, Malbim, R. D"Z 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 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 either prophetic visions or insight into Hashem's essence.
The roots ראה, הביט, חזה – 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 "רָאִיתִי אֶת י"י" or "וָאֶרְאֶה אֶת י"י'" by Mikhaihu and Yeshayahu, "וּתְמֻנַת י"י יַבִּיט" with regards to Moshe, or "וַיֶּחֱזוּ אֶת הָאֱ-לֹהִים" by the nobility at Sinai might all refer to intellectual perception and do not mean that any of these individuals physically saw Hashem.
Revelation to Avot – "...וַיֵּרָא י״י אֶל" – Malbim and R. D"Z Hoffmann18 claim that this formulation (as opposed to the language of "...וַיֹּאמֶר י"י 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.
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, too, Hashem does not provide an image with a human shape at all, but rather signals His revelation via a glowing light19 or other created image.20 Finally, it is also possible that a prophet will see nothing at all, and the entire experience will be a purely cognitive one.
"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 verses 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.21
- 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. Other verses which speak of seeing God refer to prophetic visions or to a lower level of cognition, both of which can be safely achieved 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.22 Other prophets, though, could see images representing Hashem in their prophetic dreams.23
"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,24 but that they did not see even a prophetic visualization of Him.25
"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 and/or conscious revelation – Ibn Ezra, R"Y Bekhor Shor, and R. Hoffmann assert that the description teaches that the nation apprehended Hashem without the mediation of Moshe, while Rambam claims that they uniquely heard His voice without the intervention of an angel.26 Seforno adds a third possibility, that "פָּנִים בְּפָנִים" means that the nation received prophecy while fully in control of their senses. The phrase, thus, says nothing about actually seeing the face or any image of Hashem.
- Prophetic image – R. Bachya, following the Midrash27 (and in contrast to Shadal above), suggests that the words "פָּנִים בְּפָנִים" refers to the many images via which Hashem appeared to the different members of the nation during the revelation at Sinai. If so, one might suggest that these refer to prophetic images, while the verse "לֹא רְאִיתֶם כׇּל תְּמוּנָה" refers to the nation not having physically seen a picture of Hashem Himself.
The elders at Sinai (Shemot 24) – These sources differ regarding both what the elders saw, what made it unique, and whether or not they were deserving of death for their vision:
- Prophetic vision – According to many of these sources28 the elders did not literally see Hashem, but received a prophetic vision in which they imagined Hashem as described. Shadal explains that this was a special honor since the masses had only heard Hashem's voice at Sinai29 and were not privileged to also prophetically see any created image.30
- Cognitive experience – Rambam and Ralbag, in contrast, assert that the verses speak of the elder's attempt to understand Hashem's essence. Rambam claims that due to insufficient preparation, they attained a flawed perception of God, and were, thus, deserving of death,31 while Ralbag raises the possibility that their understanding was a praiseworthy achievement.32 [For elaboration on these varying understandings of the episode, see Revelation to the Elders at Sinai.]
"כְּבוֹד י"י" – These sources suggest that, depending on the context, this term can refer to Hashem's nature, a created light or fire meant to signify His presence (and generally clothed in a cloud to protect viewers from its brilliance) or to Hashem's miracles. According to all these possibilities, in none of the verses in which someone is said to have seen "כְּבוֹד י"י" does it mean that they physically saw Hashem Himself.
Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" – These sources divide in their understanding of what Moshe requested when he asked, "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ" and in the meaning of Hashem's response, "לֹא תוּכַל לִרְאֹת אֶת פָּנָי."
- Hashem's glory – Shadal33 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.35
- Comprehension of the Divine – According to Rambam, R. Avraham b. HaRambam,36 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.37
Uniqueness of Moshe – These commentators suggest that it was not the ability to receive a prophetic image of Hashem which elevated Moshe over others, as this was not unique and might even be interpreted as signifying a prophetic deficiency.38 Rather, it was the level and manner in which he received his prophecies which differentiated him. Moshe was capable of prophesying when awake39 and could do so whenever he desired.40 Moreover, Hashem communicated with him directly and not via an angel41 so that he received clear messages and not analogies and riddles.42
Revelation of Hashem's Glory
Verses which speak of Hashem appearing to man must be reinterpreted to mean either that Hashem's glory was revealed or that there was mediation of an angel.
Corporeality of Hashem – This position denies the possibility that Hashem might take on bodily form, necessitating one to reinterpret any verses which imply that Hashem can be seen. It does so by suggesting that the word Hashem in such verses is either short for "the glory of Hashem" or refers to an angel. In other words, when Hashem is said to have appeared to a prophet43 this either means that an angel spoke with the prophet or that Hashem's "glory" (rather than Hashem Himself) was revealed.
Nature of Hashem's glory and angels – R. Saadia understands Hashem's glory to be some brilliant visual sign created by Hashem to signify that it is He who is speaking to His prophets. He appears to understand angels in a similar way, considering them a lower, less radiant form of this created light. One, though, might alternatively suggest that the two are not similar and that while Hashem's glory is created just for the moment, angels exist outside of their role in mediating Divine communication.
Why refer to an angel or Hashem's glory as Hashem? Ibn Ezra explains that a messenger is like the one who sends him since he is simply doing his bidding; as such he might take on his name.44 So, too, an angel fulfilling Hashem's will might be called by the name of Hashem. R"Y Albo adds that when something belongs to or emanates from another, especially when it serves to represent the other, it might be called by its name. Hence, if Hashem creates a cloud or light to signify Himself, it might be called after Hashem.
"לֹא יִרְאַנִי הָאָדָם וָחָי" – This approach might understand this statement in either of the following ways:
- R. Saadia asserts that it refers not to the inability to see Hashem's bodily form, as He has none,45 but to the inability to see even His glory. The created light of Hashem's glory is so bright and powerful that no mortal can actually look at it directly and live. As such, even verses which are reinterpreted to refer to seeing just this glory must be further restricted to refer to only an indirect or veiled vision thereof.46
- One could alternatively suggest that this verse refers to the impossibility of totally comprehending Hashem. This, though, does not preclude those worthy of seeing Hashem's glory or an angel from doing so even directly.
Can man see angels?
- As this approach suggests that verses speaking of seeing Hashem might instead refer to seeing an angel, it would seem that angels can take a corporeal form and be viewed physically.
- As R. Saadia implies that angels are created images, but less radiant than Hashem's glory, it is possible that he allows for a prophet to see them directly as well. If, though, he thinks that their brilliance precludes this, he might suggest that they are viewed only prophetically (or while obscured).
Face to face encounter at Sinai – According to this approach, at Sinai the nation saw only the brilliance of Hashem's glory, itself shrouded in fire and smoke,47 not Hashem Himself. The episode is described as a "face to face" encounter not because the people saw Hashem directly, but because they heard Him directly, as the verse states "פָּנִים בְּפָנִים דִּבֶּר י״י עִמָּכֶם".48
Elders at Sinai – R. Saadia and R"Y Albo assert that when the verse states, "וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל / וַיֶּחֱזוּ אֶת הָאֱ-לֹהִים", this, too, refers to the glory of Hashem rather than Hashem Himself.49 One might question, though, what was so unique about the vision, considering that the nation had also seen Hashem's glory on the mountain. They might answer that the nation saw this created light only from a distance and while it was heavily veiled.50 The elders, being more worthy, merited to view it from much closer and while less obscured.51
The cloud and fire – R. Saadia maintains that the cloud or fire which periodically appears to the people in the Wilderness is also referred to as "כְּבוֹד י"י" because it, too, serves to verify that Hashem is speaking to the nation's leaders. According to him, though, they are likely not themselves manifestations of Hashem's glory52 but rather house Hashem's light within them, obscuring it enough to allow even the masses to look.53 [If, though, one posits that it is physically possible to see Hashem's glory directly, then even the masses see it on occasion, be it on festive occasions like the Consecration of the Tabernacle,54 or when Hashem is especially angry55 and needs His presence known.]
Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"
- R. Saadia maintains that Moshe requested that despite the general inability of humans to directly view Hashem's glory, that Hashem, nonetheless, give him the power to do so. Hashem replied that Moshe would not be able to see the light in its introductory phase ("לֹא תוּכַל לִרְאֹת אֶת פָּנָי") when it is at it strongest, but Hashem would cover his eyes until that passed, and then Moshe would be able to see the final, less powerful rays ("וְרָאִיתָ אֶת אֲחֹרָי").56
- Those who posit that it is not unique to see Hashem's glory might explain that Moshe was speaking about comprehending Hashem's essence and was told that total comprehension was impossible, but partial understanding was attainable.
Mediating role of angels – Both R. Saadia and R"Y Albo assume that, with the exception of Moshe, prophets never receive prophecies directly from Hashem, but rather via an angel. This, then, is a second motivating factor to reinterpret any verses which speak of a prophet speaking to or seeing "Hashem" to refer to an angel.57
Uniqueness of Moshe – This approach appears to suggest that part of the difference in level between prophets relates to the degree of brilliance of Hashem's glory which they are directly exposed to, with Moshe being permitted to see more than others. Moshe further stands out in being able to prophesy without the mediation of an angel and to more full comprehend the Divine.
