Difference between revisions of "Seeing Hashem/2"
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<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 "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.</p> | <p>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.</p> | ||
| − | <p>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 | + | <p>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 essence. 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.</p></div> |
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</ul></point> | </ul></point> | ||
<point><b>What did they see?</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 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.</point> | <point><b>What did they see?</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 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.</point> | ||
| − | <point><b>Corporeality of Hashem</b> – It is unclear whether Rashi and Rashbam believed that Hashem might take on a corporeal form.<fn>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 a 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.<br/>For discussion of Rashi's stance, see 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.</fn>  If this position were to maintain, as <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> is often understood to believe,<fn>However, see Joseph Dan, "Ashkenazi Hasidism and the Maimonidean Controversy", Maimonidean Studies Vol. 3 (1995): 42-43, who argues that Taku "most probably... did not" believe in an anthropomorphic God.</fn> that Hashem does adopt a bodily form at times, then the Biblical characters who "saw Hashem" might actually have seen a | + | <point><b>Corporeality of Hashem</b> – It is unclear whether Rashi and Rashbam believed that Hashem might take on a corporeal form.<fn>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 a 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.<br/>For discussion of Rashi's stance, see 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.</fn>  If this position were to maintain, as <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> is often understood to believe,<fn>However, see Joseph Dan, "Ashkenazi Hasidism and the Maimonidean Controversy", Maimonidean Studies Vol. 3 (1995): 42-43, who argues that Taku "most probably... did not" believe in an anthropomorphic God.</fn> that Hashem does adopt a bodily form at times, then the Biblical characters who "saw Hashem" might actually have seen a manifestation of Hashem's physical form and phrases such as "וְרָאִיתָ אֶת אֲחֹרָי" might be understood literally.</point> |
<point><b>Revelation at Sinai (<a href="Shemot19-21-24" data-aht="source">Shemot 19:17-24</a>)</b> – It is not clear what this position holds regarding the extent of the nation's perception of Hashem at Sinai:<fn>Both Rashi and Rashbam touch on the issue, suggesting that either the nation or Moshe at least 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:, "רצוננו <b>לראות </b>את מלכנו".  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 direct verbal communication (לסבול כובד תוקף להבות <b>פיו</b>), but not a visual revelation. <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 ו<b>לראות</b> 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,  but from a distance). 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><br/> | <point><b>Revelation at Sinai (<a href="Shemot19-21-24" data-aht="source">Shemot 19:17-24</a>)</b> – It is not clear what this position holds regarding the extent of the nation's perception of Hashem at Sinai:<fn>Both Rashi and Rashbam touch on the issue, suggesting that either the nation or Moshe at least 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:, "רצוננו <b>לראות </b>את מלכנו".  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 direct verbal communication (לסבול כובד תוקף להבות <b>פיו</b>), but not a visual revelation. <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 ו<b>לראות</b> 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,  but from a distance). 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><br/> | ||
<ul> | <ul> | ||
| − | <li><b>Obscured vision</b> – 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 is | + | <li><b>Obscured vision</b> – 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 is nonetheless 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.<fn>Alternatively, Hashem granted the nation permission to look, but only from afar, at which distance the nation could not truly make out Hashem's form. [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.]  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".‎</fn></li> |
<li><b>Direct perception</b> – 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",‎<fn>For example, if Hashem's form is simply some type of brilliant ethereal light, this would not be considered a "likeness".</fn> and this is what Moshe stresses in Sefer Devarim.</li> | <li><b>Direct perception</b> – 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",‎<fn>For example, if Hashem's form is simply some type of brilliant ethereal light, this would not be considered a "likeness".</fn> and this is what Moshe stresses in Sefer Devarim.</li> | ||
</ul></point> | </ul></point> | ||
<point><b>"הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן" (<a href="Shemot19-11" data-aht="source">Shemot 19:9</a>)</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>"הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן" (<a href="Shemot19-11" data-aht="source">Shemot 19:9</a>)</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" (<a href="Vayikra16-2" data-aht="source">Vayikra 16:2</a>)</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 the vision is blocked.<fn>See <a href="Vayikra16-13" data-aht="source">Vayikra 16:13</a>, "וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדוּת וְלֹא יָמוּת".</fn></point> | <point><b>"וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת" (<a href="Vayikra16-2" data-aht="source">Vayikra 16:2</a>)</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 the vision is blocked.<fn>See <a href="Vayikra16-13" data-aht="source">Vayikra 16:13</a>, "וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדוּת וְלֹא יָמוּת".</fn></point> | ||
| − | <point><b>Visions of Hashem by prophets – "רָאִיתִי אֶת י״י יֹשֵׁב"</b> – This position must explain | + | <point><b>Visions of Hashem by prophets – "רָאִיתִי אֶת י״י יֹשֵׁב"</b> – This position must explain how various prophets are all said to see Hashem, yet do not die:<br/> |
<ul> | <ul> | ||
| − | <li><b>Prophetic vision or veiled encounter </b>– 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>, Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".<fn>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 | + | <li><b>Prophetic vision or veiled encounter </b>– 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>, Rashi writes that all prophets (excluding Moshe) see through "a non-transparent glass".<fn>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 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 prophetic viewing is what allowed them to survive the revelation.<fn>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.</fn></li> |
| − | <li><b>Hashem = an angel</b> – 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 he 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 (<a href="Shemot3-2-5" data-aht="source">Shemot 3:2-5</a>).<fn>In both of these cases the verses themselves contain ambiguity regarding who is appearing | + | <li><b>Hashem = an angel</b> – 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 he 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 (<a href="Shemot3-2-5" data-aht="source">Shemot 3:2-5</a>).<fn>In both of these cases the verses themselves contain ambiguity regarding who is appearing, mentioning not only Hashem but also explicitly refer to angels.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"'כְּבוֹד ה"</b> – 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: <br/> | <point><b>"'כְּבוֹד ה"</b> – 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: <br/> | ||
<ul> | <ul> | ||
| − | <li><b>Cloaked manifestation</b> – In many of the cases in which "כְּבוֹד י"י" is mentioned, the verse also mentions the presence of Hashem's cloud.<fn>See, for example, <a href="Shemot16-10" data-aht="source">Shemot 16:10</a>, <a href="Shemot24-16-17" data-aht="source">Shemot 24:16</a> and <a href="Bemidbar17-7" data-aht="source">Bemidbar 17:7</a>. 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, the "כבוד" might refer to some manifestation of Hashem Himself, but this is always cloaked in a cloud so as to obscure the vision, protecting those who | + | <li><b>Cloaked manifestation</b> – In many of the cases in which "כְּבוֹד י"י" is mentioned, the verse also mentions the presence of Hashem's cloud.<fn>See, for example, <a href="Shemot16-10" data-aht="source">Shemot 16:10</a>, <a href="Shemot24-16-17" data-aht="source">Shemot 24:16</a> and <a href="Bemidbar17-7" data-aht="source">Bemidbar 17:7</a>. 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, the "כבוד" might refer to some manifestation of Hashem Himself, but this is always cloaked in a cloud so as to obscure the vision, protecting those who look at it 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 does not actually contain Hashem's presence. As such, it is not dangerous to gaze upon it.</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 does not actually contain Hashem's presence. 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 the Tabernacle's consecration "Hashem's glory appeared", Rashbam explains that it refers to the miraculous fire that 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 the Tabernacle's consecration "Hashem's glory appeared", Rashbam explains that it refers to the miraculous fire that came to consume the offerings.</fn></li> | ||
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<point><b>Moshe's uniqueness</b> – Rashi and Rashbam disagree regarding whether or not Moshe saw more than others:<br/> | <point><b>Moshe's uniqueness</b> – Rashi and Rashbam disagree regarding whether or not Moshe saw more than others:<br/> | ||
<ul> | <ul> | ||
| − | <li>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.‎ | + | <li>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.‎       </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> | <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> | ||
| Line 48: | Line 48: | ||
Nonphysical Apprehension of Hashem | Nonphysical Apprehension of Hashem | ||
<p>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.</p> | <p>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.</p> | ||
| − | <mekorot><multilink><a href="IbnEzraBereshitFirstCommentary12-7" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary12-7" data-aht="source">Bereshit First Commentary 12:7</a><a href="IbnEzraShemotFirstCommentary13-21" data-aht="source">Shemot First Commentary 13:21</a><a href="IbnEzraShemotFirstCommentary16-7" data-aht="source">Shemot First Commentary 16:7</a><a href="IbnEzraShemotFirstCommentary24-10-11" data-aht="source">Shemot First Commentary 24:10-11</a><a href="IbnEzraShemotFirstCommentary33-18" data-aht="source">Shemot First Commentary 33:18</a><a href="IbnEzraShemotSecondCommentary13-21" data-aht="source">Shemot Second Commentary 13:21</a><a href="IbnEzraShemotSecondCommentary16-6" data-aht="source">Shemot Second Commentary 16:6</a><a href="IbnEzraShemotSecondCommentary24-10-11" data-aht="source">Shemot Second Commentary 24:10-11</a><a href="IbnEzraVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="IbnEzraDevarim5-4" data-aht="source">Devarim 5:4</a><a href="IbnEzraYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RChananelBerakhot6a" data-aht="source">R. Chananel</a><a href="RChananelBerakhot6a" data-aht="source">Berakhot 6a</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit1-26" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="RYosefBekhorShorBemidbar12-6-8" data-aht="source">Bemidbar 12:6-8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,<fn>See below that R"Y Bekhor Shor also suggests that many of the verses which speak of Hashem refer instead to His glory.</fn> <multilink><a href="RambamHilkhotYesodeiHaTorah1-7-12" data-aht="source">Rambam</a><a href="RambamHilkhotYesodeiHaTorah1-7-12" data-aht="source">Hilkhot Yesodei HaTorah 1:8-12</a><a href="RambamHilkhotYesodeiHaTorah2-4" data-aht="source">Hilkhot Yesodei HaTorah 2:4</a><a href="RambamHilkhotYesodeiHaTorah7-4-6" data-aht="source">Hilkhot Yesodei HaTorah 7:4-6</a><a href="MorehNevukhim1-4" data-aht="source">Moreh Nevukhim 1:4</a><a href="MorehNevukhim1-5" data-aht="source">Moreh Nevukhim 1:5</a><a href="MorehNevukhim1-21" data-aht="source">Moreh Nevukhim 1:21</a><a href="MorehNevukhim1-54" data-aht="source">Moreh Nevukhim 1:54</a><a href="MorehNevukhim1-64" data-aht="source">Moreh Nevukhim 1:64</a><a href="MorehNevukhim2-41" data-aht="source">Moreh Nevukhim 2:41</a><a href="MorehNevukhim2-42" data-aht="source">Moreh Nevukhim 2:42</a><a href="MorehNevukhim2-45" data-aht="source">Moreh Nevukhim 2:45</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RAvrahambHaRambamShemot24-10-11" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit26-24" data-aht="source">Bereshit 26:24</a><a href="RAvrahambHaRambamShemot16-7" data-aht="source">Shemot 16:7</a><a href="RAvrahambHaRambamShemot16-10" data-aht="source">Shemot 16:9-10</a><a href="RAvrahambHaRambamShemot19-11" data-aht="source">Shemot 19:11</a><a href="RAvrahambHaRambamShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="RAvrahambHaRambamShemot33-12-23" data-aht="source">Shemot 33:12-23</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>,<fn>Regarding several verses, R. Avraham b. HaRambam raises two possibilities, either that the verse speaks of a cognitive apprehension of the Divine or that it refers to a prophetic viewing of Hashem's glory.</fn> <multilink><a href="RalbagShemotBeurHaParashah24-10-11" data-aht="source">Ralbag</a><a href="RalbagVayikra16-1" data-aht="source">Vayikra 16:1</a><a href="RalbagBemidbar12-7-8" data-aht="source">Bemidbar 12:7-8</a><a href="RalbagShemotBeurHaMilot13-21" data-aht="source">Shemot Beur HaMilot 13:21</a><a href="RalbagShemotBeurHaMilot16-7" data-aht="source">Shemot Beur HaMilot 16:7</a><a href="RalbagShemotBeurHaMilot16-10" data-aht="source">Shemot Beur HaMilot 16:10</a><a href="RalbagShemotBeurHaMilot19-20" data-aht="source">Shemot Beur HaMilot 19:20</a><a href="RalbagBereshitBeurHaParashah12-7" data-aht="source">Bereshit Beur HaParashah 12:7</a><a href="RalbagShemotBeurHaParashah24-10-11" data-aht="source">Shemot Beur HaParashah 24:10-11</a><a href="RalbagShemotBeurHaParashah33-18-23" data-aht="source">Shemot Beur HaParashah 33:18-23</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,<fn>Ralbag also suggests that in | + | <mekorot><multilink><a href="IbnEzraBereshitFirstCommentary12-7" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary12-7" data-aht="source">Bereshit First Commentary 12:7</a><a href="IbnEzraShemotFirstCommentary13-21" data-aht="source">Shemot First Commentary 13:21</a><a href="IbnEzraShemotFirstCommentary16-7" data-aht="source">Shemot First Commentary 16:7</a><a href="IbnEzraShemotFirstCommentary24-10-11" data-aht="source">Shemot First Commentary 24:10-11</a><a href="IbnEzraShemotFirstCommentary33-18" data-aht="source">Shemot First Commentary 33:18</a><a href="IbnEzraShemotSecondCommentary13-21" data-aht="source">Shemot Second Commentary 13:21</a><a href="IbnEzraShemotSecondCommentary16-6" data-aht="source">Shemot Second Commentary 16:6</a><a href="IbnEzraShemotSecondCommentary24-10-11" data-aht="source">Shemot Second Commentary 24:10-11</a><a href="IbnEzraVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="IbnEzraDevarim5-4" data-aht="source">Devarim 5:4</a><a href="IbnEzraYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RChananelBerakhot6a" data-aht="source">R. Chananel</a><a href="RChananelBerakhot6a" data-aht="source">Berakhot 6a</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit1-26" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="RYosefBekhorShorBemidbar12-6-8" data-aht="source">Bemidbar 12:6-8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,<fn>See below that R"Y Bekhor Shor also suggests that many of the verses which speak of Hashem refer instead to His glory.</fn> <multilink><a href="RambamHilkhotYesodeiHaTorah1-7-12" data-aht="source">Rambam</a><a href="RambamHilkhotYesodeiHaTorah1-7-12" data-aht="source">Hilkhot Yesodei HaTorah 1:8-12</a><a href="RambamHilkhotYesodeiHaTorah2-4" data-aht="source">Hilkhot Yesodei HaTorah 2:4</a><a href="RambamHilkhotYesodeiHaTorah7-4-6" data-aht="source">Hilkhot Yesodei HaTorah 7:4-6</a><a href="MorehNevukhim1-4" data-aht="source">Moreh Nevukhim 1:4</a><a href="MorehNevukhim1-5" data-aht="source">Moreh Nevukhim 1:5</a><a href="MorehNevukhim1-21" data-aht="source">Moreh Nevukhim 1:21</a><a href="MorehNevukhim1-54" data-aht="source">Moreh Nevukhim 1:54</a><a href="MorehNevukhim1-64" data-aht="source">Moreh Nevukhim 1:64</a><a href="MorehNevukhim2-41" data-aht="source">Moreh Nevukhim 2:41</a><a href="MorehNevukhim2-42" data-aht="source">Moreh Nevukhim 2:42</a><a href="MorehNevukhim2-45" data-aht="source">Moreh Nevukhim 2:45</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RAvrahambHaRambamShemot24-10-11" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit26-24" data-aht="source">Bereshit 26:24</a><a href="RAvrahambHaRambamShemot16-7" data-aht="source">Shemot 16:7</a><a href="RAvrahambHaRambamShemot16-10" data-aht="source">Shemot 16:9-10</a><a href="RAvrahambHaRambamShemot19-11" data-aht="source">Shemot 19:11</a><a href="RAvrahambHaRambamShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="RAvrahambHaRambamShemot33-12-23" data-aht="source">Shemot 33:12-23</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>,<fn>Regarding several verses, R. Avraham b. HaRambam raises two possibilities, either that the verse speaks of a cognitive apprehension of the Divine or that it refers to a prophetic viewing of Hashem's glory.</fn> <multilink><a href="RalbagShemotBeurHaParashah24-10-11" data-aht="source">Ralbag</a><a href="RalbagVayikra16-1" data-aht="source">Vayikra 16:1</a><a href="RalbagBemidbar12-7-8" data-aht="source">Bemidbar 12:7-8</a><a href="RalbagShemotBeurHaMilot13-21" data-aht="source">Shemot Beur HaMilot 13:21</a><a href="RalbagShemotBeurHaMilot16-7" data-aht="source">Shemot Beur HaMilot 16:7</a><a href="RalbagShemotBeurHaMilot16-10" data-aht="source">Shemot Beur HaMilot 16:10</a><a href="RalbagShemotBeurHaMilot19-20" data-aht="source">Shemot Beur HaMilot 19:20</a><a href="RalbagBereshitBeurHaParashah12-7" data-aht="source">Bereshit Beur HaParashah 12:7</a><a href="RalbagShemotBeurHaParashah24-10-11" data-aht="source">Shemot Beur HaParashah 24:10-11</a><a href="RalbagShemotBeurHaParashah33-18-23" data-aht="source">Shemot Beur HaParashah 33:18-23</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,<fn>Ralbag also suggests that in several places where a verse speaks of Hashem, it might refer instead to Hashem's glory. [For example, he states that "וַיֵּרֶד י״י עַל הַר סִינַי" refers to Hashem's glory descending on the mountain.]</fn> <multilink><a href="SeferHaIkkarim3-17" data-aht="source">R"Y Albo</a><a href="SeferHaIkkarim2-28" data-aht="source">2:28</a><a href="SeferHaIkkarim3-17" data-aht="source">3:17</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>,<fn>R"Y Albo also suggests that in certain cases where a verse speaks of someone seeing Hashem, it really refers either to an angel or to Hashem's glory.</fn> <multilink><a href="SefornoShemot24-11" data-aht="source">Seforno</a><a href="SefornoShemot19-9" data-aht="source">Shemot 19:9</a><a href="SefornoShemot19-11" data-aht="source">Shemot 19:11</a><a href="SefornoShemot24-11" data-aht="source">Shemot 24:11</a><a href="SefornoShemot33-11" data-aht="source">Shemot 33:11</a><a href="SefornoShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="SefornoVayikra9-6" data-aht="source">Vayikra 9:6</a><a href="SefornoBemidbar12-6-8" data-aht="source">Bemidbar 12:6-8</a><a href="SefornoDevarim5-4" data-aht="source">Devarim 5:4</a><a href="SefornoDevarim34-10" data-aht="source">Devarim 34:10</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="ShadalShemot20-3" data-aht="source">Shadal</a><a href="ShadalShemot19-11" data-aht="source">Shemot 19:11</a><a href="ShadalShemot20-3" data-aht="source">Shemot 20:3</a><a href="ShadalShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="ShadalYeshayahu6-1" data-aht="source">Yeshayahu 6:1</a><a href="ShadalYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="HaMishtadelShemot33-18" data-aht="source">HaMishtadel Shemot 33:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,<fn>Shadal combines this approach with the next one, claiming that seeing Hashem refers to a prophetic viewing of the created light of Hashem's glory.</fn> <multilink><a href="MalbimBereshit12-7" data-aht="source">Malbim</a><a href="MalbimBereshit12-7" data-aht="source">Bereshit 12:7</a><a href="MalbimShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="MalbimYeshayahuBeurHaInyan6-1" data-aht="source">Yeshayahu Beur HaInyan 6:1</a><a href="MalbimYeshayahuBeurHaMilot6-1" data-aht="source">Yeshayahu Beur HaMilot 6:1</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> |
<point><b>Corporeality of Hashem</b> – 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.</point> | <point><b>Corporeality of Hashem</b> – 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.</point> | ||
<point><b>The roots ראה, הביט, חזה</b> – 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.</point> | <point><b>The roots ראה, הביט, חזה</b> – 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.</point> | ||
<point><b>Revelation to Avot – "...וַיֵּרָא י״י אֶל"</b> – Malbim<fn>See also <multilink><a href="KeliYekarBereshit12-7" data-aht="source">Keli Yekar</a><a href="KeliYekarBereshit12-7" data-aht="source">Bereshit 12:7</a><a href="R. Shelomo Ephraim Luntschitz (Keli Yekar)" data-aht="parshan">About R. Shelomo Ephraim Luntschitz</a></multilink> and <multilink><a href="RDavidZviHoffmannBereshit12-7" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannBereshit12-7" data-aht="source">Bereshit 12:7</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>.</fn> claims 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.</point> | <point><b>Revelation to Avot – "...וַיֵּרָא י״י אֶל"</b> – Malbim<fn>See also <multilink><a href="KeliYekarBereshit12-7" data-aht="source">Keli Yekar</a><a href="KeliYekarBereshit12-7" data-aht="source">Bereshit 12:7</a><a href="R. Shelomo Ephraim Luntschitz (Keli Yekar)" data-aht="parshan">About R. Shelomo Ephraim Luntschitz</a></multilink> and <multilink><a href="RDavidZviHoffmannBereshit12-7" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannBereshit12-7" data-aht="source">Bereshit 12:7</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>.</fn> claims 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.</point> | ||
| − | <point><b>What do prophets see?</b> 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 light<fn>See Yechezkel's description, "כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד י״י".</fn> or other created image.<fn>Shadal suggests that there is perhaps a two step process. The prophet sees a "created image" which then awakens his heart to imagine Hashem.</fn>  Finally, it is also possible that a prophet will see nothing at all, and the entire experience will be a purely cognitive one.<fn>In such cases, the word "see" is reinterpreted to mean "understand".</fn></point> | + | <point><b>What do prophets see?</b> 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 light<fn>See Yechezkel's description, "כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד י״י".</fn> or other created image.<fn>Shadal suggests that there is perhaps a two step process. The prophet sees a "created image" which then awakens his heart to imagine Hashem.</fn>  Finally, it is also possible that a prophet will see nothing at all, and the entire experience will be a purely cognitive one.<fn>In such cases, the word "see" is reinterpreted to mean "understand".</fn> </point> |
<point><b>"לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – 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:<br/> | <point><b>"לֹא יִרְאַנִי הָאָדָם וָחָי"</b> – 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:<br/> | ||
<ul> | <ul> | ||
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<point><b>"Face to face" revelation at Sinai</b> – 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:<br/> | <point><b>"Face to face" revelation at Sinai</b> – 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:<br/> | ||
<ul> | <ul> | ||
| − | <li><b> Unmediated revelation</b> – Many sources sources note that the verse claims only that "Hashem <b>spoke</b> face to face", implying only that the nation heard Hashem directly, without mediation.<fn>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. Seforno adds a third possibility, that "פָּנִים בְּפָנִים" means that the nation received prophecy directly, in the sense that they were awake and fully in control of their faculties.  See <a href="The Decalogue: Direct From Hashem or Via Moshe" data-aht="page">The Decalogue: Direct From Hashem or Via Moshe</a> for specifics.</fn> The phrase, thus, says nothing about actually seeing the face or any image of Hashem.</li> | + | <li><b> Unmediated revelation</b> – Many sources sources note that the verse claims only that "Hashem <b>spoke</b> face to face", implying only that the nation heard Hashem directly, i.e. without mediation.<fn>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. Seforno adds a third possibility, that "פָּנִים בְּפָנִים" means that the nation received prophecy directly, in the sense that they were awake and fully in control of their faculties.  See <a href="The Decalogue: Direct From Hashem or Via Moshe" data-aht="page">The Decalogue: Direct From Hashem or Via Moshe</a> for specifics.</fn> The phrase, thus, says nothing about actually seeing the face or any image of Hashem.</li> |
<li><b> Prophetic image</b> – In contrast, <multilink><a href="RBachyaDevarim5-4" data-aht="source">R. Bachya</a><a href="RBachyaShemot24-10" data-aht="source">Shemot 24:10</a><a href="RBachyaVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RBachyaDevarim5-4" data-aht="source">Devarim 5:4</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, following the Midrash<fn>See <multilink><a href="MekhiltaDeRabbiYishmaelShemot15-2" data-aht="source">Mekhilta DeRabbi Yishmael Shemot 15:2</a><a href="MekhiltaDeRabbiYishmaelShemot15-2" data-aht="source">15:2</a><a href="MekhiltaDeRabbiYishmaelShemot19-11" data-aht="source">19:11</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink> and <multilink><a href="MekhiltaDeRabbiYishmaelShemot19-11" data-aht="source">19:11</a><a href="MekhiltaDeRabbiYishmaelShemot15-2" data-aht="source">15:2</a><a href="MekhiltaDeRabbiYishmaelShemot19-11" data-aht="source">19:11</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>.</fn> (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.</li> | <li><b> Prophetic image</b> – In contrast, <multilink><a href="RBachyaDevarim5-4" data-aht="source">R. Bachya</a><a href="RBachyaShemot24-10" data-aht="source">Shemot 24:10</a><a href="RBachyaVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RBachyaDevarim5-4" data-aht="source">Devarim 5:4</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, following the Midrash<fn>See <multilink><a href="MekhiltaDeRabbiYishmaelShemot15-2" data-aht="source">Mekhilta DeRabbi Yishmael Shemot 15:2</a><a href="MekhiltaDeRabbiYishmaelShemot15-2" data-aht="source">15:2</a><a href="MekhiltaDeRabbiYishmaelShemot19-11" data-aht="source">19:11</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink> and <multilink><a href="MekhiltaDeRabbiYishmaelShemot19-11" data-aht="source">19:11</a><a href="MekhiltaDeRabbiYishmaelShemot15-2" data-aht="source">15:2</a><a href="MekhiltaDeRabbiYishmaelShemot19-11" data-aht="source">19:11</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>.</fn> (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.</li> | ||
</ul></point> | </ul></point> | ||
<point><b>The elders at Sinai (<a href="Shemot24-1-12" data-aht="source">Shemot 24</a>)</b> – According to this approach, this vision, too, was not a physical one. Many of these sources<fn>See Ibn Ezra, R. Avraham b. HaRambam (in his first explanation of the term), R"Y Albo, Seforno, and Shadal.</fn> claim that the elders 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 Sinai<fn>See his explanation of the phrase "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם" above</fn> and were not privileged to also prophetically see any created image.<fn>As others were not meant to see such an image, one might have thought that the elders would be hurt for having done so. As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.</fn> Rambam and Ralbag, in contrast, assert that the verses speak of the elder's attempt to understand Hashem's essence.<fn>Rambam claims that due to insufficient preparation, they attained a flawed perception of God, and were, thus, deserving of death.  The verse's statement "לֹא שָׁלַח יָדוֹ" teaches that they were deserving of punishment and only due to Moshes intervention was it delayed. Ralbag, though, raises the possibility that their understanding was a praiseworthy achievement.  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..</fn> [For elaboration on these varying understandings of the episode, see <a href="Revelation to the Elders at Sinai" data-aht="page">Revelation to the Elders at Sinai</a>.]</point> | <point><b>The elders at Sinai (<a href="Shemot24-1-12" data-aht="source">Shemot 24</a>)</b> – According to this approach, this vision, too, was not a physical one. Many of these sources<fn>See Ibn Ezra, R. Avraham b. HaRambam (in his first explanation of the term), R"Y Albo, Seforno, and Shadal.</fn> claim that the elders 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 Sinai<fn>See his explanation of the phrase "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם" above</fn> and were not privileged to also prophetically see any created image.<fn>As others were not meant to see such an image, one might have thought that the elders would be hurt for having done so. As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.</fn> Rambam and Ralbag, in contrast, assert that the verses speak of the elder's attempt to understand Hashem's essence.<fn>Rambam claims that due to insufficient preparation, they attained a flawed perception of God, and were, thus, deserving of death.  The verse's statement "לֹא שָׁלַח יָדוֹ" teaches that they were deserving of punishment and only due to Moshes intervention was it delayed. Ralbag, though, raises the possibility that their understanding was a praiseworthy achievement.  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..</fn> [For elaboration on these varying understandings of the episode, see <a href="Revelation to the Elders at Sinai" data-aht="page">Revelation to the Elders at Sinai</a>.]</point> | ||
| − | <point><b>"כְּבוֹד י"י"</b> – These sources suggest that, depending on the context, this term can refer to Hashem's nature, a created light | + | <point><b>"כְּבוֹד י"י"</b> – These sources suggest that, depending on the context, this term can refer to Hashem's nature, to a created light 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.</point> |
<point><b>Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"</b> – According to Rambam, R. Avraham b. HaRambam,<fn>See the second approach that he offers.</fn> Seforno, and Malbim, Moshe was not asking to see Hashem, as Hashem has no body, but requested to understand some aspect of Hashem's being and existence. Hashem replied that a complete understanding was impossible, but Moshe could attain partial comprehension.<fn>Hashem, thus, told Moshe that though he could not comprehend Hashem's "face," he would be able to comprehend His "back" ("וְרָאִיתָ אֶת אֲחֹרָי").</fn></point> | <point><b>Moshe's request: "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ"</b> – According to Rambam, R. Avraham b. HaRambam,<fn>See the second approach that he offers.</fn> Seforno, and Malbim, Moshe was not asking to see Hashem, as Hashem has no body, but requested to understand some aspect of Hashem's being and existence. Hashem replied that a complete understanding was impossible, but Moshe could attain partial comprehension.<fn>Hashem, thus, told Moshe that though he could not comprehend Hashem's "face," he would be able to comprehend His "back" ("וְרָאִיתָ אֶת אֲחֹרָי").</fn></point> | ||
<point><b>Uniqueness of Moshe</b> – 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.<fn>See above that according to Rambam and R"Y Albo, Moshe's uniqueness lay precisely in the fact that he did <b>not</b> receive such an image and made no use of his imaginative faculties when prophesying.</fn> Rather, it was the level and manner in which he received his prophecies which differentiated him. Moshe was capable of prophesying when awake<fn>See Ibn Ezra, Rambam, Seforno.</fn> and could do so whenever he desired.<fn>See Ibn Ezra, Rambam.</fn> Moreover, Hashem communicated with him directly and not via an angel<fn>This is what is meant when the verses say, "אֲשֶׁר יְדָעוֹ י״י פָּנִים אֶל פָּנִים". See Ibn Ezra, Rambam, and Abarbanel.</fn> so that he received clear messages and not analogies and riddles.<fn>See Ibn Ezra, R"Y Bekhor Shor, Rambam, and Seforno.  R"Y Bekhor Shor is explicitly polemical, pointing out that the fact that Moshe received clear prophecies without analogies refutes the claims of "other nations" that the Torah is allegorical.  R"Y Bekhor Shor is likely referring to the typology of Christianity, which claims that many incidents or characters in Torah prefigure events in the life of Jesus.</fn></point> | <point><b>Uniqueness of Moshe</b> – 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.<fn>See above that according to Rambam and R"Y Albo, Moshe's uniqueness lay precisely in the fact that he did <b>not</b> receive such an image and made no use of his imaginative faculties when prophesying.</fn> Rather, it was the level and manner in which he received his prophecies which differentiated him. Moshe was capable of prophesying when awake<fn>See Ibn Ezra, Rambam, Seforno.</fn> and could do so whenever he desired.<fn>See Ibn Ezra, Rambam.</fn> Moreover, Hashem communicated with him directly and not via an angel<fn>This is what is meant when the verses say, "אֲשֶׁר יְדָעוֹ י״י פָּנִים אֶל פָּנִים". See Ibn Ezra, Rambam, and Abarbanel.</fn> so that he received clear messages and not analogies and riddles.<fn>See Ibn Ezra, R"Y Bekhor Shor, Rambam, and Seforno.  R"Y Bekhor Shor is explicitly polemical, pointing out that the fact that Moshe received clear prophecies without analogies refutes the claims of "other nations" that the Torah is allegorical.  R"Y Bekhor Shor is likely referring to the typology of Christianity, which claims that many incidents or characters in Torah prefigure events in the life of Jesus.</fn></point> | ||
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<category>Revelation of Hashem's Glory | <category>Revelation of Hashem's Glory | ||
<p>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.</p> | <p>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.</p> | ||
| − | <mekorot><multilink><a href="TargumOnkelosShemot24-10-11" data-aht="source">Onkelos</a><a href="TargumOnkelosShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, <multilink><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">in Otzar HaGeonim Berakhot 6b</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2-10" data-aht="source">HaEmunot VeHaDeiot 2:10</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2-12" data-aht="source">HaEmunot VeHaDeiot 2:12</a><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">HaEmunot VeHaDeiot 3:5</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RYosefBekhorShorShemot24-8-11" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="RYosefBekhorShorShemot13-21" data-aht="source">Shemot 13:21</a><a href="RYosefBekhorShorShemot24-8-11" data-aht="source">Shemot 24:8-11</a><a href="RYosefBekhorShorShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="RYosefBekhorShorVayikra9-23" data-aht="source">Vayikra 9:23</a><a href="RYosefBekhorShorVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RYosefBekhorShorBemidbar12-6-8" data-aht="source">Bemidbar 12:6-8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink><fn> | + | <mekorot><multilink><a href="TargumOnkelosShemot24-10-11" data-aht="source">Onkelos</a><a href="TargumOnkelosShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, <multilink><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">in Otzar HaGeonim Berakhot 6b</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2-10" data-aht="source">HaEmunot VeHaDeiot 2:10</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2-12" data-aht="source">HaEmunot VeHaDeiot 2:12</a><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">HaEmunot VeHaDeiot 3:5</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RYosefBekhorShorShemot24-8-11" data-aht="source">R. Yosef Bekhor Shor, <multilink data-aht="<a href="ShadalShemot19-11" data-aht="source">Shemot 19:11</a><a href="ShadalShemot20-3" data-aht="source">Shemot 20:3</a><a href="ShadalShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="ShadalYeshayahu6-1" data-aht="source">Yeshayahu 6:1</a><a href="ShadalYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="HaMishtadelShemot33-18" data-aht="source">HaMishtadel Shemot 33:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a>"></multilink></a><a href="ShadalShemot20-3" data-aht="source">Shadal</a><a href="RYosefBekhorShorBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="RYosefBekhorShorShemot13-21" data-aht="source">Shemot 13:21</a><a href="RYosefBekhorShorShemot24-8-11" data-aht="source">Shemot 24:8-11</a><a href="RYosefBekhorShorShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="RYosefBekhorShorVayikra9-23" data-aht="source">Vayikra 9:23</a><a href="RYosefBekhorShorVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RYosefBekhorShorBemidbar12-6-8" data-aht="source">Bemidbar 12:6-8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,<fn>He combines this approach with the one above, claiming that seeing Hashem refers to a prophetic viewing of the created light of Hashem's glory.</fn></mekorot> |
| − | <point><b>Corporeality of Hashem</b> – 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 prophet | + | <point><b>Corporeality of Hashem</b> – 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 prophet, this either means that an angel spoke with the prophet or that Hashem's "glory" (rather than Hashem Himself) was revealed.</point> |
<point><b>Nature of Hashem's glory and angels</b><ul> | <point><b>Nature of Hashem's glory and angels</b><ul> | ||
<li>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.</li> | <li>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.</li> | ||
| − | <li>One, though, might alternatively suggest that the two entities are not similar and that while Hashem's glory is created just for the moment, angels are not ephemeral, but exist outside of their role in mediating Divine communication. In fact, this approach might claim that angels can even take on a corporeal form | + | <li>One, though, might alternatively suggest that the two entities are not similar and that while Hashem's glory is created just for the moment, angels are not ephemeral, but exist outside of their role in mediating Divine communication. In fact, this approach might claim that angels can even take on a corporeal form and this is what allows them to be physically seen by prophets.</li> |
</ul></point> | </ul></point> | ||
<point><b>Why refer to an angel or Hashem's glory as Hashem?</b> <multilink><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Shemot Second Commentary 14:24</a><a href="IbnEzraShemotSecondCommentary24-10-11" data-aht="source">Shemot Second Commentary 24:10-11</a><a href="IbnEzraShemotSecondCommentary33-21" data-aht="source">Shemot Second Commentary 33:20-21</a><a href="IbnEzraVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="IbnEzraDevarim5-4" data-aht="source">Devarim 5:4</a><a href="IbnEzraYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> explains that a messenger is like the one who sends him since he is simply doing his bidding and he might therefore might take on his name.<fn>See his formulation, "כי השליח יקרא בשם השולח, כי אחר שצוהו לעשות כן הוא עושה".</fn> So, too, an angel fulfilling Hashem's will might be called by the name of Hashem.<fn>There are several cases in Tanakh, where the text itself blurs the lines between the two, switching off between using the name Hashem and the appelation angel. Thus, in Shemot 3 by the Burning Bush, we are initially told, " וַיֵּרָא מַלְאַךְ י״י אֵלָיו" but later, "וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה".  In Shemot 13:21 we read, "וַי״י הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן", implying that Hashem Himself went before the people, but afterwards we see that it is an angel who was leading the nation, "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל...".</fn>  <multilink><a href="SeferHaIkkarim2-28" data-aht="source">R"Y Albo</a><a href="SeferHaIkkarim2-28" data-aht="source">2:28</a><a href="SeferHaIkkarim3-17" data-aht="source">3:17</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink> 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.</point> | <point><b>Why refer to an angel or Hashem's glory as Hashem?</b> <multilink><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary14-24" data-aht="source">Shemot Second Commentary 14:24</a><a href="IbnEzraShemotSecondCommentary24-10-11" data-aht="source">Shemot Second Commentary 24:10-11</a><a href="IbnEzraShemotSecondCommentary33-21" data-aht="source">Shemot Second Commentary 33:20-21</a><a href="IbnEzraVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="IbnEzraDevarim5-4" data-aht="source">Devarim 5:4</a><a href="IbnEzraYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> explains that a messenger is like the one who sends him since he is simply doing his bidding and he might therefore might take on his name.<fn>See his formulation, "כי השליח יקרא בשם השולח, כי אחר שצוהו לעשות כן הוא עושה".</fn> So, too, an angel fulfilling Hashem's will might be called by the name of Hashem.<fn>There are several cases in Tanakh, where the text itself blurs the lines between the two, switching off between using the name Hashem and the appelation angel. Thus, in Shemot 3 by the Burning Bush, we are initially told, " וַיֵּרָא מַלְאַךְ י״י אֵלָיו" but later, "וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה".  In Shemot 13:21 we read, "וַי״י הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן", implying that Hashem Himself went before the people, but afterwards we see that it is an angel who was leading the nation, "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל...".</fn>  <multilink><a href="SeferHaIkkarim2-28" data-aht="source">R"Y Albo</a><a href="SeferHaIkkarim2-28" data-aht="source">2:28</a><a href="SeferHaIkkarim3-17" data-aht="source">3:17</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink> 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.</point> | ||
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</ul></point> | </ul></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, | + | <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,<fn>Hashem covered Moshe's eyes when this passed so he would be in no danger.</fn> but Moshe would be able to see the final, less powerful rays ("וְרָאִיתָ אֶת אֲחֹרָי").‎<fn>Cf. R"Y Bekhor Shor who claims that Moshe did not see the actual glory at all, but only its remnants after Hashem passed, much as one might see rays from the sun after it has set.</fn> </li> |
<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> | <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,<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> 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 | + | <point><b>Mediating role of angels</b> – Both R. Saadia and R"Y Albo assume that, with the exception of Moshe,<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> 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 prophetic revelation as involving 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>Uniqueness of Moshe</b> – 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.</point> | <point><b>Uniqueness of Moshe</b> – 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.</point> | ||
</category> | </category> | ||
Version as of 07:05, 27 February 2020
Fatal 38: Unescaped '<' not allowed in attributes values
74: <mekorot><multilink><a href="TargumOnkelosShemot24-10-11" data-aht="source">Onkelos</a><a href="TargumOnkelosShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, <multilink><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaoninOtzarHaGeonimBerakhot6b" data-aht="source">in Otzar HaGeonim Berakhot 6b</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2-10" data-aht="source">HaEmunot VeHaDeiot 2:10</a><a href="RSaadiaGaonHaEmunotVeHaDeiot2-12" data-aht="source">HaEmunot VeHaDeiot 2:12</a><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">HaEmunot VeHaDeiot 3:5</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RYosefBekhorShorShemot24-8-11" data-aht="source">R. Yosef Bekhor Shor, <multilink data-aht="<a href="ShadalShemot19-11" data-aht="source">Shemot 19:11</a><a href="ShadalShemot20-3" data-aht="source">Shemot 20:3</a><a href="ShadalShemot24-10-11" data-aht="source">Shemot 24:10-11</a><a href="ShadalYeshayahu6-1" data-aht="source">Yeshayahu 6:1</a><a href="ShadalYeshayahu6-5" data-aht="source">Yeshayahu 6:5</a><a href="HaMishtadelShemot33-18" data-aht="source">HaMishtadel Shemot 33:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a>"></multilink></a><a href="ShadalShemot20-3" data-aht="source">Shadal</a><a href="RYosefBekhorShorBereshit1-26" data-aht="source">Bereshit 1:26</a><a href="RYosefBekhorShorShemot13-21" data-aht="source">Shemot 13:21</a><a href="RYosefBekhorShorShemot24-8-11" data-aht="source">Shemot 24:8-11</a><a href="RYosefBekhorShorShemot33-18-23" data-aht="source">Shemot 33:18-23</a><a href="RYosefBekhorShorVayikra9-23" data-aht="source">Vayikra 9:23</a><a href="RYosefBekhorShorVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="RYosefBekhorShorBemidbar12-6-8" data-aht="source">Bemidbar 12:6-8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,<fn>He combines this approach with the one above, claiming that seeing Hashem refers to a prophetic viewing of the created light of Hashem's glory.</fn></mekorot>