Difference between revisions of "Seeing Hashem/2"
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<point><b>Shemot 24: "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל"/ "וַיֶּחֱזוּ אֶת הָאֱלֹהִים"</b> – These sources all agree that the elders did not physically see Hashem, but differ in their understanding of what they did see and what the words "לֹא שָׁלַח יָדוֹ" suggest about this "seeing":<br/> | <point><b>Shemot 24: "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל"/ "וַיֶּחֱזוּ אֶת הָאֱלֹהִים"</b> – These sources all agree that the elders did not physically see Hashem, but differ in their understanding of what they did see and what the words "לֹא שָׁלַח יָדוֹ" suggest about this "seeing":<br/> | ||
<ul> | <ul> | ||
| − | <li><b>Prophetic vision</b> – | + | <li><b>Prophetic vision</b> – 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> assume that the verse refers to a prophetic vision.</li> |
<ul> | <ul> | ||
<li>Shadal explains that although the masses had only heard Hashem's voice at Sinai, the elite were privileged to also prophetically see a created image of Hashem. As others were not meant to see such an image, one might have thought that they would be hurt for having done so.  As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.</li> | <li>Shadal explains that although the masses had only heard Hashem's voice at Sinai, the elite were privileged to also prophetically see a created image of Hashem. As others were not meant to see such an image, one might have thought that they would be hurt for having done so.  As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.</li> | ||
Version as of 02:41, 5 February 2020
Seeing Hashem
Exegetical Approaches
Direct Revelation of Hashem
At times, Hashem directly reveals himself, allowing humans to glimpse God Himself.
"לֹא יִרְאַנִי הָאָדָם וָחָי"
Revelation to Avot: "...וַיֵּרָא י״י אֶל"
Revelation at Sinai
Shemot 24: וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל
"וְרָאִיתָ אֶת אֲחֹרָי"
"'כְּבוֹד ה"
Anthropomorphism
Uniqueness of Moshe's prophecy
Prophetic Vision
Hashem reveals Himself to mankind only via prophecy. Any image of God that they see is only in a prophetic dream.
Sources:R. Saadia Gaon, Ibn Ezra, R. Chananel, R. Yosef Bekhor Shor, Rambam, Radak, R. Avraham b. HaRambam, Sefer HaIkkarim, Seforno, Keli Yekar, Shadal, Malbim, R. D"Z Hoffmann
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. R. Saadia adds that often Hashem does not provide an image with a human shape or even any concrete form at all, but rather signals His revelation via a bright glowing light.1
"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 verses2 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.3
- 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.4 Other verses which speak of seeing God refer to prophetic visions; these man can receive.
- Different levels of prophecy – R. Yosef Albo claims that Moshe, being on the highest level of prophecy, could never see Hashem even in a prophetic vision since his prophecies were unaffected by the imagination. Other prophets, though, could see images representing Hashem in their prophetic dreams.5
Revelation to Avot: "...וַיֵּרָא י״י אֶל" – Keli Yekar, Malbim, and R. D"Z Hoffmann point out that this formulation (as opposed to the language of "...וַיֹּאמֶר ה' אֶל") refers to a unique type of prophecy in which Hashem not only speaks to a prophet but also appears to them in some visual image.6
"Face to Face" Revelation at Sinai – Given both that these sources understand that Hashem does not have a face and that Devarim 4:15 explicitly states, "לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם", all these sources interpret the phrase "פָּנִים בְּפָנִים" non literally:
- Unmediated revelation – Ibn Ezra, R"Y Bekhor Shor, Rambam and R. Hoffmann assert that the "face to face" encounter implies that the nation heard Hashem's words directly, without a mediator,7 not that they saw Hashem's face. Shadal emphasizes that the masses did not even see an image of Hashem via prophecy, as the verse states, "כִּי לֹא רְאִיתֶם כׇּל תְּמוּנָה בְּיוֹם דִּבֶּר י״י אֲלֵיכֶם".8
- Conscious prophecy – Seforno understands "פָּנִים בְּפָנִים" to mean that the nation received prophecy while fully in control of their senses. As such, the phrase says nothing about actually seeing the face or any image of Hashem.
Shemot 24: "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל"/ "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" – These sources all agree that the elders did not physically see Hashem, but differ in their understanding of what they did see and what the words "לֹא שָׁלַח יָדוֹ" suggest about this "seeing":
- Prophetic vision – Many of these sources9 assume that the verse refers to a prophetic vision.
- Shadal explains that although the masses had only heard Hashem's voice at Sinai, the elite were privileged to also prophetically see a created image of Hashem. As others were not meant to see such an image, one might have thought that they would be hurt for having done so. As such, the text shares that Hashem "לֹא שָׁלַח יָדוֹ"; they were unscathed.
- Seforno goes a step further to suggest that the elders merited to prophesy and see this image while still in control of their faculties.10 The phrase "לֹא שָׁלַח יָדוֹ" means that Hashem did not send forth His hand to remove the elders from their senses, not that there was reason to believe that their vision might have deserved death
- Understanding – Rambam, in contrast, understands the elder's seeing to refer to comprehension of Hashem's essence. Due to improper and insufficient preparation, they only attained a partial understanding of Hashem, and as such were worthy of punishment, of "שליחות יד".
"וְרָאִיתָ אֶת אֲחֹרָי"
"'כְּבוֹד ה" – R. Saadia suggests that mentions of "Hashem's glory" refer to a sign sent by Hashem, be it a cloud, fire or glowing light, that signifies to the prophet that it is Hashem who is speaking to Him.
וַי״י הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן
Anthropomorphism
Uniqueness of Moshe's prophecy
Cognitive Experience
When Torah speaks of humans seeing Hashem, it refers to a cognitive experience, man's comprehending of some aspect of Hashem's nature.
Mediated Revelation
Hashem's Glory
Hashem at times reveals His glory, or a symbol thereof, to mankind in the form of light, a cloud, or fire.
Sources:R. Saadia Gaon, Ralbag, Ran
Angel
Verses which speak of Hashem appearing to man refer not to Hashem Himself, but to an angel.
